Tras una rápida revisión de los escasos datos conocidos sobre la vida y la obra de Ibn Abī l-Riŷāl , se analiza el contenido de su Urŷūza fī aḥkām al-nuŷūm comparándola con su célebre al-Kitāb al- Barī‘ fī aḥkām al-nuŷūm concluyéndose que se trata de dos obras independientes y que la Urŷūza no es un resumen del Barī‘. El trabajo continúa con datos biobibliográficos del historiador, matemático y astrólogo Ibn Qunfuḏ al-Qusanṭīnī , autor de un comentario a la Urŷūza de (...) Ibn Abī l-Riŷāl dedicado a Abū Bakr b. Abī Muŷāhid Gazī Ibn al-Kās, visir de los sultanes meriníes Abū Fāris y Abū Zayyān . La obra parece haber sido redactada durante el breve reinado de este último y antes de la deportación del dedicatario a Mallorca en 1375. Se analiza el contenido del comentario, las fuentes citadas en el mismo, las técnicas astrológicas utilizadas tanto por Ibn Qunfuuḏ como por Ibn Abī l-Riŷāl y el uso, por parte del comentarista de un zīŷ derivado del de Ibn Isḥāq. El artículo termina con un comentario detallado de los horóscopos contenidos en la obra de los que uno corresponde al equinoccio vernal del año 571 de JC, en el que se produjo una conjunción de Saturno y Júpiter que anunció el advenimiento del Islam, mientras que los once restantes constituyen una historia astrológica del Marruecos meriní entre 1348 y 1366. Dos de ellos habían sido publicados en un artículo anterior. En lo que respecta a los nueve restantes, en seis de ellos se identifica el sujeto o acontecimiento al que aluden, quedando tres por identificar. (shrink)

Tras una rápida revisión de los escasos datos conocidos sobre la vida y la obra de Ibn Abi l-Riyal (fl. Túnez c. 996-1048), se analiza el contenido de su Uryuza fi a?kam al-nuyum comparándola con su célebre al-Kitab al- Bari� fi a?kam al-nuyum concluyéndose que se trata de dos obras independientes y que la Uryuza no es un resumen del Bari�. El trabajo continúa con datos biobibliográficos del historiador, matemático y astrólogo Ibn Qunfu? al-Qusan?ini (1339-1407), autor de un comentario a (...) la Uryuza de Ibn Abi l-Riyal dedicado a Abu Bakr b. Abi Muyahid Gazi Ibn al-Kas, visir de los sultanes meriníes Abu Faris (1366-1372) y Abu Zayyan (1372-1374). La obra parece haber sido redactada durante el breve reinado de este último y antes de la deportación del dedicatario a Mallorca en 1375. Se analiza el contenido del comentario, las fuentes citadas en el mismo, las técnicas astrológicas utilizadas tanto por Ibn Qunfuu? como por Ibn Abi l-Riyal y el uso, por parte del comentarista de un ziy derivado del de Ibn Is?aq. El artículo termina con un comentario detallado de los horóscopos contenidos en la obra de los que uno corresponde al equinoccio vernal del año 571 de JC, en el que se produjo una conjunción de Saturno y Júpiter que anunció el advenimiento del Islam, mientras que los once restantes constituyen una historia astrológica del Marruecos meriní entre 1348 y 1366. Dos de ellos habían sido publicados en un artículo anterior. En lo que respecta a los nueve restantes, en seis de ellos se identifica el sujeto o acontecimiento al que aluden, quedando tres por identificar. (shrink)

Ibn al-Bann1321) is the author of one of the four extant of the unfinished zq (fl. Tunis and Marrakesh ca. 1193j accessible for the computation of planetary longitudes. The present paper studies some modifications of the structure of the tables the purpose of which is to make calculations easier. The tables of the planetary and lunar equations of the centre are ' appears as a clever adapter, who displays a clear ingenuity allowing him to introduce formal modifications which give his (...) work an appearance of novelty which does not correspond to reality. (shrink)

An Andalusian tradition of zījes seems to have been predominant in the Maghrib due to the popularity of the zīj of Ibn Is[hdotu]āq al-Tūnisī and derived texts compiled in the fourteenth century. This tradition computed sidereal planetary longitudes and allowed the calculation of tropical longitudes by using trepidation tables based on models designed in al-Andalus by Abū Is[hdotu]āq ibn al-Zarqālluh. This tradition also used Ibn al-Zarqālluh's model to calculate the obliquity of the ecliptic, which implied that this angle had a (...) cyclical period of oscillation between a maximum of 23;53° and a minimum of 23;33°: after reaching this minimum value the obliquity of the ecliptic was bound to increase. This paper argues that some new Maghribi sources give information on observations made in the Maghrib in the fourteenth and beginning of the fifteenth centuries that imply that precession had increased beyond the limits allowed by the Zarqāllian trepidation theory, while the obliquity of the ecliptic had diminished below the level accepted by astronomers who followed Ibn al-Zarqālluh. This explains the introduction in the Maghrib of Eastern zījes, which computed directly tropical longitudes and did not accept the cyclical variation of the obliquity. Information about observations of dawn and twilight made both in Egypt and in the Maghrib in the fourteenth and fifteenth centuries is also presented. (shrink)

A social history of Andalusi exact sciences should deal with scientific schools, teaching, travels to the East, patronage and scientific professions. I claim that such a social history of Andalusi science is almost impossible because of the lack of sources.

First published in 1986, Knowledge, Belief, and Witchcraft remains the only analysis of indigenous discourse about an African belief system undertaken from within the framework of Anglo-American analytical philosophy. Taking as its point of departure W. V. O. Quine's thesis about the indeterminacy of translation, the book investigates questions of Yoruba epistemology and of how knowledge is conceived in an oral culture.

The New Evil Demon problem has been hotly debated since the case was introduced in the early 1980’s (e.g. Lehrer and Cohen 1983; Cohen 1984), and there seems to be recent increased interest in the topic. In a forthcoming collection of papers on the New Evil Demon problem (Dutant and Dorsch, forthcoming), at least two of the papers, both by prominent epistemologists, attempt to resist the problem by appealing to the distinction between justification and excuses. My primary aim here is (...) to critically evaluate this new excuse maneuver as a response to the New Evil Demon problem. -/- Their response attempts to give us reason to reject the idea that victims of the New Evil Demon have justification for believing as they do. I shall argue that this approach is ultimately unsuccessful, however much of value can be learned from these attempts. In particular, progress in the debate can be made by following those who advance the excuse maneuver and make explicit the connection between epistemic justification and epistemic norms. By doing so, the questions being debated are clarified, as is the methodology being used to attempt to answer them. (shrink)

There are various equivalent formulations of the Church-Turing thesis. A common one is that every effective computation can be carried out by a Turing machine. The Church-Turing thesis is often misunderstood, particularly in recent writing in the philosophy of mind.

It is common to account for our senses on the basis of our sensory organs. One way of glossing why Aristotle famously counted five senses—and why his count became common sense in the West and elsewhere—is because there are five rather obvious organs of sense. In more modern accounts, this organ criterion of the senses has transformed into a neurobiological criterion; that is to say, part of what it means to be a sense is to have an associated organ with (...) appropriate physiological properties. For example, part of the claim that humans have a sense of vision is that we have a non-vestigial organ (the eye) that has cells (photoreceptors) especially sensitive to the properties of electromagnetic radiation. However, the nature of this “organ criterion” is a point of some contention. Is it a sufficient criterion? Necessary? To be called “vision” need the organ mediating it give rise to “visual experiences”? This chapter will consider the neurobiological criterion as it was originally presented in Aristotle and later reconceptualized in 19th-century neurophysiologist Johannes Müller’s “Law of Specific Nerve Energies.” By understanding the role of neurobiology in these accounts, we will be able to explore the deficiencies of contemporary accounts that downplay neurobiology in differentiating the senses. We will consider one of these accounts in detail: Alva Noë’s recent arguments in favor of an enactive approach to perceptual psychology. (shrink)

1.1 Manifolds . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1 1.2 Tangent Vectors . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (...) . . . . . . . . . . . 7 1.3 Vector Fields, Integral Curves, and Flows . . . . . . . . . . . . . . . . . . . . . . . . . . . 15 1.4 Tensors and Tensor Fields on Manifolds . . . . . . . . . . . . . . . . . . . . . . . . . . . . 21 1.5 The Action of Smooth Maps on Tensor Fields . . . . . . . . . . . . . . . . . . . . . . . . . 31 1.6 Lie Derivatives . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 37 1.7 Derivative Operators and Geodesics . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 43 1.8 Curvature . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 59 1.9 Metrics . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 64 1.10 Hypersurfaces . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 81 1.11 Volume Elements . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 96.. (shrink)

В книге собраны статьи по актуальным вопросам политической теории, которые находятся в центре дискуссий отечественных и зарубежных философов и обществоведов. Книга имеет полемический характер и предназначена всем.

For German townsmen, life during the sixteenth and seventeenth centuries was characterized by a culture of arms, with urban citizenry representing the armed power of the state. This book investigates how men were socialized to the martial ethic from all sides, and how masculine identity was confirmed with blades and guns.