This book defines, perhaps for the first time in the history of the intellectual and religious tradition of Islam, the meaning of worldview from the perspective of Islam. The definition is articulated in the gathering together of the fundamental elements in the vision of reality and truth that projects the worldview of Islam into a meaningful whole. This articulation of the definition involves also explanation and contradiction of the challenges to that vision encountered throughout the ages to the present time.

In the first controlled, non-self-report studies to show an influence of university-level ethical instruction on everyday behavior, Schwitzgebel et al. (2020) and Jalil et al. (2020) found that students purchase less meat after exposure to material on the ethics of eating meat. We sought to extend and conceptually replicate this research. Seven hundred thirty students in three large philosophy classes read James Rachels’ (2004) “Basic Argument for Vegetarianism”, followed by 50-min small-group discussions. Half also viewed a vegetarianism advocacy video containing (...) factory farm footage. A few days after instruction, 54% of students agreed that “eating the meat of factory farmed animals is unethical”, compared to 37% before instruction, with no difference between the film and non-film conditions. Also, 39% of students anonymously pledged to avoid eating factory farmed meat for 24 h, again with no statistically detectable difference between conditions. Finally, we obtained 2828 campus food purchase receipts for 113 of the enrolled students who used their Student ID cards for purchases on campus, which we compared with 5033 purchases from a group of 226 students who did not receive the instruction. Meat purchases remained constant in the comparison group and declined among the students exposed to the material, falling from 30% to 23% of purchases overall and from 51% to 42% of purchases of $4.99 or more, with the effect possibly larger in the film condition. (shrink)

In the first controlled, non-self-report studies to show an influence of university-level ethical instruction on everyday behavior, Schwitzgebel et al. (2020) and Jalil et al. (2020) found that students purchase less meat after exposure to material on the ethics of eating meat. We sought to extend and conceptually replicate this research. Seven hundred thirty students in three large philosophy classes read James Rachels’ (2004) “Basic Argument for Vegetarianism”, followed by 50-min small-group discussions. Half also viewed a vegetarianism advocacy video containing (...) factory farm footage. A few days after instruction, 54% of students agreed that “eating the meat of factory farmed animals is unethical”, compared to 37% before instruction, with no difference between the film and non-film conditions. Also, 39% of students anonymously pledged to avoid eating factory farmed meat for 24 h, again with no statistically detectable difference between conditions. Finally, we obtained 2828 campus food purchase receipts for 113 of the enrolled students who used their Student ID cards for purchases on campus, which we compared with 5033 purchases from a group of 226 students who did not receive the instruction. Meat purchases remained constant in the comparison group and declined among the students exposed to the material, falling from 30% to 23% of purchases overall and from 51% to 42% of purchases of $4.99 or more, with the effect possibly larger in the film condition. (shrink)

A prominent analytic philosopher, Alvin Plantinga, here writes on one of our biggest debates—the compatibility of science and religion. I will begin this review by summarizing the contents of the book. I will then comment specifically on certain entailments of the title and give some general constructive criticisms of the text. Finally, I will remark about its potential readership. Notably, this book originated as Gifford Lectures, entitled “Science and Religion: Conflict or Concord?” at the University of St. Andrews in 2005.Plantinga’s (...) overall theme is that there is a superficial conflict but deep concord between science and religion, but superficial concord and deep conflict between science and naturalism. In the preface, Plantinga stipulates that one can be an atheist without rising to the full heights of naturalism, but one cannot be a naturalist without being an atheist . In Part I, composed of four chapters considering Al .. (shrink)

Byun et al. describe how deaf signers deal with communication problems in first encounters with signers of different languages. They show that the basic Conversation Analytic repair mechanisms for dealing with verbal troubles are largely reproduced in gesture and sign, including details of turn‐taking structure, timing and form. This underlines the role of repair as a basic resource for linguistic and interactional creativity across modalities.

Byun et al. describe how deaf signers deal with communication problems in first encounters with signers of different languages. They show that the basic Conversation Analytic repair mechanisms for dealing with verbal troubles are largely reproduced in gesture and sign, including details of turn‐taking structure, timing and form. This underlines the role of repair as a basic resource for linguistic and interactional creativity across modalities.

Byun et al. describe how deaf signers deal with communication problems in first encounters with signers of different languages. They show that the basic Conversation Analytic repair mechanisms for dealing with verbal troubles are largely reproduced in gesture and sign, including details of turn‐taking structure, timing and form. This underlines the role of repair as a basic resource for linguistic and interactional creativity across modalities.

1. al-Akhlāq mundhu ʻuṣur mā qabla al-tārīkh ḥattá al-Ṣīn al-Qadīmah.

Background and AimPsycho-oncology is a cross-disciplinary and collaborative sub-specialty of oncology that focuses on the psychological, behavioral, ethical, and social aspects of cancer in clinical settings. The aim of this bibliometric study was to analyze and characterize the research productivity and trends in psycho-oncology between 1980 and 2021.MethodologyIn May 2022, the Scopus® database was searched for psycho-oncology-related publications using predetermined search keywords with specific restrictions. Lotka’s law was applied to check the authors’ productivity, while Bradford’s law was used to (...) assess the core journals in this field. The data was analyzed for different bibliometric indicators in the Biblioshiny package, an RStudio tool for bibliometric analysis.ResultsThe initial search resulted in a total of 2,906 publications. Of which, 1,832 publications were included in the final analysis, published between 1980 and 2021. The analyzed publications were written by 7,363 authors from 74 countries and published in 490 journals. There has been a significant increase in psycho-oncology-related publications after 2010. The most productive year was 2021. The annual scientific growth rate was found to be 13.9%. The most relevant leading author in terms of publications was Luigi Grassi from the University of Ferrara, Italy. Lotka’s law found that the number of authors declined as the number of papers written increased. The core journals were Psycho-Oncology, Supportive Care in Cancer, and Journal of Psychosocial Oncology. The most frequently used author’s keywords other than searching keywords were cancer, oncology, quality of life, depression, and anxiety. Recent psycho-oncology-related topics included mental health, COVID-19 infection in humans, people, pandemic, and tumor. The University of Sydney was the top-ranked institution. The leading country in terms of publications, citations, corresponding author country, and international collaboration was the United States of America. The United States had the strongest collaboration with Australia and Canada.ConclusionThe research hotspots include mental health conditions and interventions in cancer patients. We identified international collaboration and research expenditure to be strongly associated with psycho-oncology research productivity. Researchers’ collaboration, which is visible among developed countries, should be extended to low-income countries in order to expand psycho-oncology-related research and understanding. (shrink)

This paper explores the ‘indigenous’ philosophy of education of Syed Muhammad Naquib al-Attas, a Malay-Muslim scholar who’s theoretical work culminated in the establishment of a counter-colonial higher education institution. Through presenting al-Attas’ life and philosophy and by exploring the arguments of his critics, I aim to shed light on the challenges and paradoxes faced by indigenous academics working at the interface of philosophy and education.

The stagnant and even underdeveloped condition of Muslims all over the world has raised concerns among scholars. Many are trying to offer solutions to restore Islamic civilization to its peak. Various proposals lead to the reconstruction of philosophical elements, including epistemology and worldview, to more practical ones, such as the Islamization of knowledge. This study tries to compare the concept of worldview and its implications for the Islamization of knowledge from two major contemporary figures. The two are Syed Muhammad Naquib (...) Al-Attas, a mainstream leader of the Islamization of knowledge from Malaysia, and Ayatullah Muhammad Taqie Miṣbāḥ Yazdī, a neo-Sadrian philosopher from Persia. This research used a qualitative approach, namely the method of literature study to understand the Islamic worldview from the perspective of the two figures and what the implications are for the Islamization of knowledge. The results of the study revealed they both believe in the importance of a genuine worldview as the basis for the reconstruction of Muslims at the individual level and Islam at the level of civilization. However, they adhere to different ontological and epistemological arguments. In Al-Attas, the commitment to sacred texts as well as the interpretation of classical scholars makes the model of Islamization of knowledge tend to be backward and reactionary towards the West. As for Ayatullah Yazdī, prioritizing reason and demonstration has led to a model of Islamization of science that is critical and open for dialogue toward Western science. (shrink)

This article compares the elucidation of the semantic structure and fixity of a number of key terms and concepts of the Qur'an by two contemporary scholars, Toshihiko Izutsu (1914-1993) and Syed Muhammad Naquib al-Attas (1931--), with that of al-Raghib al-Isfahani (d. ca 443/1060), the author of the celebrated Kitab al-mufradat fi gharib al-Qur'an. By 'key terms and concepts' are meant those words used by the Qur'an which play a decisive role in making up the basic conceptual structure of the (...) Qur'anic worldview. The article shows how the Qur'an profoundly changed and subsequently fixed the meaning of Arabic terms, particularly those key terms relating to religion and ethics, and it highlights the fact that the contemporary semantic analysis of the Qur'anic vocabulary has its precedent in the fifth/eleventh century. (shrink)

كتاب مهم موجه إلى كل معلم ومتعلم في عصر اندثرت به هذه الآداب أو تكاد تندثر مما يؤثر على سير عمليتي التعليم والتعلم.

Political science; philosophy; history; Islam and satate.

There has been a lot of discussion and debate on the issue of Islamization of Contemporary Knowledge among Muslim intellectuals. Two Muslim thinkers, namely al-Attas and al-Fārūqī were foremost in the attempt to conceptualise the problem of the Muslim Ummah and the issue of Islamization of knowledge as an epistemological and socio-political solution. This article aims to examine, compare and analyse the ideas of both scholars with respect to the various interpretations of the concept of Islamization of knowledge their (...) definition of the concept, their philosophical framework, and their methodology for achieving the goals of Islamization. It aims at understanding the similarities and differences and the strengths and weaknesses of their conceptions, philosophical framework and methodology. This paper also explores the possibility of reconciliation between their ideas in the hope of further advancing the cause of Islamization of knowledge. (shrink)

al-qism 1. al-Fikr al-ʻArabī qabla "al-falsafah" wa-ḥattá tukhūmuhā -- [2. Without special title].

Al-Juzʼ al-awwal. Min bidāyāt al-waʻy al-insānī ḥattá mītāfīzīqā al-rūḥ.

The incidence and moral implications of cheating depend on how it is defined and measured. Research that defines and operationalizes cheating as an inventory of acts, that is, “cheating in any form,” has often fueled concern that cheating is reaching “epidemic proportions.” Such inventory measures appear, however, to conflate moral and administrative conceptions of the problem. Inasmuch as the immorality of behavior is a function of moral judgment, academic misconduct is immoral only when it is intentional, and the greatest moral (...) weight should be ascribed to violations that students judge to be the most “serious.”. (shrink)

As ever more advanced digital systems are created, it becomes increasingly likely that some of these systems will be digital minds, i.e. digital subjects of experience. With digital minds comes the risk of digital suffering. The problem of digital suffering is that of mitigating this risk. We argue that the problem of digital suffering is a high stakes moral problem and that formidable epistemic obstacles stand in the way of solving it. We then propose a strategy for solving it: Access (...) Monitor Prevent (AMP). AMP uses a ‘dancing qualia’ argument to link the functional states of certain digital systems to their experiences—this yields epistemic access to digital minds. With that access, we can prevent digital suffering by only creating advanced digital systems that we have such access to, monitoring their functional profiles, and preventing them from entering states with functional markers of suffering. After introducing and motivating AMP, we confront limitations it faces and identify some options for overcoming them. We argue that AMP fits especially well with—and so provides a moral reason to prioritize—one approach to creating such systems: whole brain emulation. We also contend that taking other paths to digital minds would be morally risky. (shrink)

This paper defends the view that discovering that our universe is fine-tuned should make us more confident that other universes exist. My defense exploits a distinction between ideal and non-ideal evidential support. I use that distinction in concert with a simple model to disarm the most influential objection—the this-universe objection—to the view that fine-tuning supports the existence of other universes. However, the simple model fails to capture some important features of our epistemic situation with respect to fine-tuning. To capture these (...) features, I introduce a more sophisticated model. I then use the more sophisticated model to show that, even once those complicating factors are taken into account, fine-tuning should boost our confidence in the existence of other universes. (shrink)

When viewed as a question of distributive justice the evaluation of workfare typically reflects exclusively on the distribution of income: do the physically capable have a justified claim for state support, or is it fair to demand from those who do work to subsidise this support? Rarely is workfare appraised in terms of how it affects other parties such as employers or other workers, and on the structural effects the pattern of incentives it generates brings about, or as an issue (...) of distributive justice related to a more extensive range of objects of distribution such as access to pleasing jobs. -/- We propose to evaluate workfare by looking at its effects more broadly: (1) we discuss and dismiss on empirical grounds the two most common arguments in favour of workfare, namely that workfare develops self-reliance among participants and it is more economical in the use of altruism among taxpayers. (2) We suggest that workfare focuses on work as a burden and as a means to income, ignoring other beneficial aspects that are conducive to the worker’s self expression. These other benefits are distributed unevenly between two main groups: the privileged well off and the disadvantaged. (3) we argue that workfare functions as a mechanism to preserve these privileges to one class of workers at the expense of another. Or, to put it the other way, the payment of unconditional welfare to the long term unemployed might be justified as one method of mitigating unjustified privileges. (shrink)

THIS PAPER ARGUES THAT GLOBAL SUPERVENIENCE IS NOT\nEQUIVALENT TO KIM'S STRONG SUPERVENIENCE (AS HE HAS ARGUED\nIT IS) AND THAT IT DOES NOT ENTAIL THE TYPE OR TOKEN\nREDUCIBILITY OF THE SUPERVENIENT PROPERTIES TO THE\nPROPERTIES UPON WHICH THEY SUPERVENE (AS STRONG\nSUPERVENIENCE DOES). IT THEN TURNS TO AN EXAMINATION OF THE\nARGUMENT THAT GLOBAL SUPERVENIENCE IS EQUIVALENT TO\nIMPLICIT DEFINABILITY WHICH ACCORDING TO BETH'S THEOREM\nENTAILS EXPLICIT DEFINABILITY. THE AUTHOR HOPES TO SHOW\nTHAT GLOBAL SUPERVENIENCE IS A DISTINCT AND ESPECIALLY\nINTERESTING RELATION WHICH CAPTURES ASPECTS OF THE\nRELATIONSHIP BETWEEN (...) PHYSICAL PROPERTIES AND THOSE\nPROPERTIES WHICH ARE DETERMINED BY THEM THAT OTHER\nRELATIONS DO NOT DO JUSTICE TO. (shrink)

In the Nicomachean Ethics, one of Aristotle’s most frequent characterizations of the virtuous agent is that she acts for the sake of the fine (to kalon). In IX.8, this pursuit of the fine receives a more specific description; virtuous agents maximally assign the fine to themselves. In this paper, I answer the question of how we are to understand the fine as individually and maximally acquirable. I analyze Nicomachean Ethics IX.7, where Aristotle highlights virtuous activity (energeia) as central to the (...) fine, and argue that when virtuous agents pursue the fine, what they are pursuing is virtuous activity. I then address various problems, like how virtuous people can maximize virtuous activity yet sacrifice their lives, which would seem to amount to sacrificing future opportunities to virtuous activity and therefore not maximizing it. I also eliminate alternative interpretations that do not take virtuous activity as necessary to the fine, for example the common good interpretation, whereby virtuous agents pursuing the fine amounts to their pursuing the common good. (shrink)

Fraser highlights an unattractive feature of Mohist ethics: the Mohists, while criticizing their Confucian contemporaries, restrict one’s pursuits to the most basic sorts of goods. Fraser suggests that the Mohists assume the perpetuity of scarce resources, which leads to a commitment to austerity, which in turn leads them to deny a plausible third way between austerity and excess. In their defence, I argue that the Mohists do not assume perpetuity of scarce resources but rather the hedonic treadmill. And instead of (...) begging the question by assuming austerity and then denying a moderate alternative to excess, the Mohists take the hedonic treadmill to preclude a principled stopgap between austerity and excess, leaving austerity as the only acceptable option. Finally, these dynamics illuminate a feature that should make us wary of parallels to Millian utilitarianism: the maximization principle of the latter is absent from Mohism, and this goes hand-in-hand with austerity. (shrink)

Philosophical Investigations, Volume 45, Issue 2, Page 107-129, April 2022.

Dualism holds that some mental events are fundamental and non-physical. I develop a prima facie plausible causal argument for dualism. The argument has several significant implications. First, it constitutes a new way of arguing for dualism. Second, it provides dualists with a parity response to causal arguments for physicalism. Third, it transforms the dialectical role of epiphenomenalism. Fourth, it refutes the view that causal considerations prima facie support physicalism but not dualism. After developing the causal argument for dualism and drawing (...) out these implications, I subject the argument to a battery of objections. Some prompt revisions to the argument. Others reveal limitations in scope. It falls out of the discussion that the causal argument for dualism is best used against physicalism as a keystone in a divide and conquer strategy. (shrink)