Results for 'Haydar Badawi Sadig'

138 found
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  1.  36
    Appraisal of certain methodologies in cognitive science based on Lakatos’s methodology of scientific research programmes.Haydar Oğuz Erdin - 2020 - Synthese 199 (Suppl 1):89-112.
    Attempts to apply the mathematical tools of dynamical systems theory to cognition in a systematic way has been well under way since the early 90s and has been recognised as a “third contender” to computationalist and connectionist approaches :441–463, 1996). Nevertheless, it was also realised that such an application will not lead to a solid paradigm as straightforwardly as was initially hoped. In this paper I explicate a method for assessing such proposals by drawing upon Lakatos’s Criticism and the growth (...)
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  2.  52
    The Normative Implications of Benefiting from Injustice.Bashshar Haydar & Gerhard Øverland - 2014 - Journal of Applied Philosophy 31 (4):349-362.
    In this article we investigate whether non-culpably benefiting from wrongdoing or injustice generates a moral requirement to disgorge these benefits in order to compensate the victims. We argue that a strong requirement to disgorge such benefits is generated only if other conditions or factors are present. We identify three such factors and claim that their presence would explain why the normative features of certain types of cases of benefiting from wrongdoing differ from cases of benefiting from simple misfortune or bad (...)
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  3.  61
    Islamic Business Ethics.Jamal A. Badawi - 2001 - Spiritual Goods 2001:295-323.
    This essay focuses on the normative teachings of Islam. Justice, honesty, and public welfare are the pillars of Islamic business ethics. These values have two major roots: (1) belief in and devotion to Allah (God), and (2) the earthly trusteeship that grounds moral accountability. The business values of productivity, hard work, and excellence are encouraged. However, at the heart of various injunctions relating to business transactions are the imperatives of lawfulness, honesty, and fair play. Products or services must be lawful, (...)
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  4. Kitab Jami Al-Asrar Wa-Manba Al-Anwar ; Bih Inzimam-I Risalat Naqd Al-Nuqud Fi Ma Rifat Al-Wujud.Haydar ibn Ali Amuli, Henry Corbin & Uthman Yahyá - 1969 - Qismat-I Iran Shinasi, Anstitu Iran Va Faransah-I Pizhuhish Ha-Yi Ilmi.
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  5.  17
    Mehmet Akifin Safahat Adlı Eserinde Ahlaksızlık Eleştirileri.Haydar Bayatli - 2015 - Journal of Turkish Studies 10 (Volume 10 Issue 16):331-331.
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  6.  18
    Special Responsibility and the Appeal to Cost.Bashshar Haydar - 2009 - Journal of Political Philosophy 17 (2):129-145.
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  7.  25
    Barry and Øverland’s defence of a moderate principle of assistance.Bashshar Haydar - 2019 - Ethics and Global Politics 12 (1):8-14.
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  8.  45
    Representing is something that we do, not a structure that we “use”: Reply to Gładziejewski.Haydar Oğuz Erdin & Mark H. Bickhard - 2018 - New Ideas in Psychology 1 (49):27-37.
    The interactivist model of representation makes foundational criticisms of assumptions concerning representation that have been standard since the pre-Socratics and presents a positive model that differs from others on offer in several ways. The interactivist model of representation (or re- presenting), consequently, does not fit well within standard categories (though it is closest to the general pragmatist framework), and, consequently, is often miscategorized and misunderstood. A recent paper by Gładziejewski (2016) gives us an opportunity to address some of these issues. (...)
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  9.  47
    Balancing Ethical Responsibility among Multiple Organizational Stakeholders: The Islamic Perspective.Rafik I. Beekun & Jamal A. Badawi - 2005 - Journal of Business Ethics 60 (2):131-145.
    In spite of a renewed interest in the relationship between spirituality and managerial thinking, the literature covering the link between Islam and management has been sparse – especially in the area of ethics. One potential reason may be the cultural diversity of nearly 1.3 billion Muslims globally. Yet, one common element binding Muslim individuals and countries is normative Islam. Using all four sources of this religion’s teachings, we outline the parameters of an Islamic model of normative business ethics. We explain (...)
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  10.  82
    Extreme poverty and global responsibility.Bashshar Haydar - 2005 - Metaphilosophy 36 (1‐2):240-253.
    This essay addresses the questions of whether and how much responsibility for extreme poverty should be assigned to global and domestic institutional orders. The main focus is on whether the global order brings about the existing levels of extreme poverty or merely allows them. By examining Thomas Pogge's recent contribution on this topic, I argue that although he builds a plausible case for the claim that the global order brings about, and not merely fails to prevent, extreme poverty, the moral (...)
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  11.  61
    The Good, The Bad and The Funny.Bashshar Haydar - 2005 - The Monist 88 (1):121-134.
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  12.  77
    Forced supererogation and deontological restrictions.Bashshar Haydar - 2002 - Journal of Value Inquiry 36 (4):445-454.
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  13. Al-Muqaddamat Min Kitab Nass Al-Nusus Fi Sharh Fusus Al-Hukm.Haydar ibn Ali Amili, Henry Corbin & Uthman Isma il Yahya - 1974 - Qism Iran-Shinasi, Institu Iran Wa-Faransah Pujuhasha-Yi Ilmi, Khayaban Shahpur Alirda.
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  14.  99
    Consequentialism and the Doing-Allowing Distinction.Bashshar Haydar - 2002 - Utilitas 14 (1):96.
    This paper takes a closer look at the incompatibility thesis, namely the claim that consequentialism is incompatible with accepting the moral relevance of the doing-allowing distinction. I examine two attempts to reject the incompatibility thesis, the first by Samuel Scheffler and the second by Frances Kamm. I argue that both attempts fail to provide an adequate ground for rejecting the incompatibility thesis. I then put forward an account of what I take to be at stake in accepting or rejecting the (...)
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  15.  14
    Der Harmachistempel des Chefrens in GisehÄgyptische Quellen zum PlanAgyptische Quellen zum Plan.Alexander M. Badawy, Herbert Ricke & Siegfried Schott - 1972 - Journal of the American Oriental Society 92 (2):305.
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  16. Mawsūʻat al-falsafah.ʻAbd al-Raḥmān Badawī - 1984 - Bayrūt: al-Muʼassasah al-ʻArabīyah lil-Dirāsat wa-al-Nashr.
    al-juzʼ 1. Min alif ilá sīn. -- al-juzʼ 2. Min shīn ilá yāʼ.
     
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  17.  14
    Manuel d'archéologie égyptienne, VI, Bas-reliefs et peintures. Scènes de la vie agricole à l'ancien et au moyen empireManuel d'archeologie egyptienne, VI, Bas-reliefs et peintures. Scenes de la vie agricole a l'ancien et au moyen empire.Alexander Badawy & J. Vandier - 1983 - Journal of the American Oriental Society 103 (3):668.
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  18. Madkhal jadīd ilá al-falsafah.ʻAbd al-Raḥmān Badawī - 1975 - [Bayrūt: Tawzīʻ Dār al-Qalam].
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  19.  17
    Manhaj ṣināʻat al-qudwah wa-al-uswah al-ḥasanah.Badawī Maḥmūd Shaykh - 2021 - al-Qāhirah: Dār al-Risālah lil-Nashr wa-al-Tawzīʻ.
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  20.  2
    Limits of Integration into Modern World or Selfie with Anamorphosis.Haydar Aslanov - 2019 - Metafizika 2 (2):41-50.
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  21.  9
    Averroès (Ibn Rushd).’abdurrahmân Badawi - 1998 - Paris: Libr. philosophique J. Vrin. Edited by Averroës.
    A l'occasion du huitieme centenaire de la mort d'Averroes, nous avons trouve utile de reimprimer la section que nous avons consacree a lui dans notre livre: Histoire de la philosophie en Islam, publie en 1972, et epuise depuis plusieurs annees. Dans cette edition, nous ajoutons deux etudes: Averroes face au texte qu'il commente et Avicenne en Espagne musulmane. Averroes, grand commentateur de toutes les oeuvres d'Aristote, fut le mediateur de sa philosophie au Moyen Age devenant ainsi l'un des maitres a (...)
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  22. Kharīf al-fikr al-Yūnānī.ʻAbd al-Raḥmān Badawī - 1959 - al-Qāhirah,: Maktabat al-Nahḍah al-Miṣrīyah.
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  23.  39
    The ethics of fighting terror and the priority of citizens.Bashshar Haydar - 2005 - Journal of Military Ethics 4 (1):52-59.
    This paper provides a critical commentary on Kasher and Yadlin's article. I start with a few remarks regarding the authors? claim about the uniqueness of fighting terrorism and their proposed definition of acts of terrorism. The main part of my commentary, however, is devoted to discussing Kasher and Yadlin's Principle of Distinction (Part II of their paper). There, I raise several objections to their proposed ranking of state duties and to the way they use the ranking to justify what they (...)
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  24. The consequences of rejecting the moral relevance of the doing–allowing distinction.Bashshar Haydar - 2010 - Utilitas 22 (2):222-227.
    The claim that one is never morally permitted to engage in non-optimal harm doing enjoys a great intuitive appeal. If in addition to this claim, we reject the moral relevance of the doingallowing distinction. In this short essay, I propose a different take on the argument in question. Instead of opting to reject its conclusion by defending the moral relevance of the doingallowing distinction, we can no longer rely on the strong intuitive appeal of the claim that one is never (...)
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  25.  27
    The role of the church in developing the law: an Islamic response.Z. Badawi - 2002 - Journal of Medical Ethics 28 (4):223-223.
    The concept of Hisba in Muslim law has been used by members of certain Islamic groups to impose, through the courts, limitations on freedom of expression. In so doing they sought to circumvent the right of parliament to legislate on matters of personal freedom. This device is now restricted by the Egyptian authorities.
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  26.  67
    Hypocrisy, Poverty Alleviation, and Two Types of Emergencies.Bashshar Haydar & Gerhard Øverland - 2019 - The Journal of Ethics 23 (1):3-17.
    Peter Singer is well known to have argued for our responsibilities to address global poverty based on an analogy with saving a drowning child. Just as the passerby has a duty to save that child, we have a duty to save children ‘drowning’ in poverty. Since its publication, more four decades ago, there have been numerous attempts to grapple with the inescapable moral challenge posed by Singer’s analogy. In this paper, we propose a new approach to the Singerian challenge, through (...)
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  27.  8
    Tame Expansions of $\omega$ -Stable Theories and Definable Groups.Haydar Göral - 2019 - Notre Dame Journal of Formal Logic 60 (2):161-194.
    We study groups definable in tame expansions of ω-stable theories. Assuming several tameness conditions, we obtain structural theorems for groups definable and interpretable in these expansions. As our main example, by characterizing independence in the pair, where K is an algebraically closed field and G is a multiplicative subgroup of K× with the Mann property, we show that the pair satisfies the assumptions. In particular, this provides a characterization of definable and interpretable groups in in terms of algebraic groups in (...)
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  28.  3
    Arisṭū ʻinda al-ʻArab: dirāsah wa-nuṣūṣ ghayr manshūrah.ʻAbd al-Raḥmān Badawī - 1947 - al-Qāhirah: Maktabat al-Nahḍah al-Miṣrīyah. Edited by Aristotle.
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  29. al-Insānīyah wa-al-wujūdīyah fī al-fikr al-ʻArabī.ʻAbd al-Raḥmān Badawī - 1947 - Bayrūt, Lubnān: Tawzīʻ Dār al-Qalam.
  30. Nītshah.ʻAbd al-Raḥmān Badawī - 1965 - al-Qāhirah,: Maktabat al-Nahḍah al-Miṣrīyah.
     
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  31. Narrative art and moral knowledge.Oliver Conolly & Bashshar Haydar - 2001 - British Journal of Aesthetics 41 (2):109-124.
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  32.  11
    Algebraic numbers with elements of small height.Haydar Göral - 2019 - Mathematical Logic Quarterly 65 (1):14-22.
    In this paper, we study the field of algebraic numbers with a set of elements of small height treated as a predicate. We prove that such structures are not simple and have the independence property. A real algebraic integer is called a Salem number if α and are Galois conjugate and all other Galois conjugates of α lie on the unit circle. It is not known whether 1 is a limit point of Salem numbers. We relate the simplicity of a (...)
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  33.  17
    Interpretable groups in Mann pairs.Haydar Göral - 2018 - Archive for Mathematical Logic 57 (3-4):203-237.
    In this paper, we study an algebraically closed field \ expanded by two unary predicates denoting an algebraically closed proper subfield k and a multiplicative subgroup \. This will be a proper expansion of algebraically closed field with a group satisfying the Mann property, and also pairs of algebraically closed fields. We first characterize the independence in the triple \\). This enables us to characterize the interpretable groups when \ is divisible. Every interpretable group H in \\) is, up to (...)
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  34. The Good, The Bad and The Funny.Oliver Conolly & Bashshar Haydar - 2005 - The Monist 88 (1):121-134.
    Funniness, a property the nature of which is both seemingly obvious and yet resistant to analysis, has been the object of intermittent attention in philosophy since Plato. Sometimes this attention has taken the form of an investigation into the nature of laughter and the humorous. Sometimes it has taken comic art-forms as its object, though tragedy has received a good deal more attention from philosophers. And sometimes it has focused on jokes and put-downs in their considerable variety, and ethical questions (...)
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  35.  47
    The moral relevance of cost.Bashshar Haydar - 2003 - Philosophical Studies 112 (2):127 - 134.
    Consequentialists do not deny that cost to the agent is a morallyrelevant consideration. For, they do include cost to the agent inthe calculation of the overall good. What they deny, however, isthat cost to the agent is a morally relevant factor independentlyof its impact on the overall good. I argue in this paper that, ifone rejects the claim that cost to the agent is a morallyrelevant factor on its own right, one is then committed toaccepting some `hyper' counter-intuitive moral claims. (...)
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  36. al-Muslimūn qādimūn-- qādimūn.ʻĀdil Saʻīd Badawī - 2007 - al-Iskandarīyah: Dār al-Daʻwah.
     
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  37. Iflūṭīn ʻinda al-ʻArab.ʻAbd al-Raḥmān Badawī - 1955 - Edited by Plotinus.
     
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  38. Mulḥaq Mawsūʻat al-falsafah.ʻAbd al-Raḥmān Badawī - 1996 - Bayrūt: al-Muʼassasah al-ʻArabīyah lil-Dirāsāt wa-al-Nashr. Edited by ʻAbd al-Raḥmān Badawī.
     
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  39. al-Aflātūnīyah al-muḥdathah ʻinda al-ʻArab.ʻAbd al-Raḥmān Badawī (ed.) - 1955 - al-Qāhirah: Maktabat al-Nahḍah al-Miṣrīyah.
  40. al-Zamān al-wujūdī.ʻAbd al-Raḥmān Badawī - 1945
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  41. al-Nuẓum al-siyāsīyah wa-al-ijtimāʻīyah.Muḥammad Ṭāhā Badawī - 1958 - Edited by Muḥammad Ṭalʻat Ghunaymī.
     
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  42. al-Mawt wa-al-ʻabqarīyah.ʻAbd al-Raḥmān Badawī - 1962
     
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  43. Shūpinhawar.ʻAbd al-Raḥmān Badawī - 1942 - Edited by Arthur Schopenhauer.
     
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  44. Tārīkh al-Falsafah fī Lībīyā.ʻAbd al-Raḥmān Badawī - 1969 - Bayrūt: Dār Ṣādir.
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  45. Aesthetic principles.Oliver Conolly & Bashshar Haydar - 2003 - British Journal of Aesthetics 43 (2):114-125.
    We give reasons for our judgements of works of art. (2) Reasons are inherently general, and hence dependent on principles. (3) There are no principles of aesthetic evaluation. Each of these three propositions seems plausible, yet one of them must be false. Illusionism denies (1). Particularism denies (2). Generalism denies (3). We argue that illusionism depends on an unacceptable account of the use of critical language. Particularism cannot account for the connection between reasons and verdicts in criticism. Generalism comes in (...)
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  46. Literature, knowledge, and value.Oliver Conolly & Bashar Haydar - 2007 - Philosophy and Literature 31 (1):111-124.
    In lieu of an abstract, here is a brief excerpt of the content:Literature, Knowledge, and ValueOliver Conolly and Bashshar HaydarMany of the terms we use to assess works of literature are cognitive in nature. We say that a work is profound, insightful, shrewd, well-observed, or perceptive, and conversely that it is shallow, or sentimental, or impercipient. A common thread running throughout this terminology is that works of literature are ascribed cognitive features affecting the value of those works qua literature. Use (...)
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  47.  56
    Irreversible generalism: A reply to Dickie.Oliver Conolly & Bashshar Haydar - 2005 - British Journal of Aesthetics 45 (3):289-295.
    Irreversible generalism, the view that reasons given for the evaluation of art are general and do not admit of exceptions, is defended from the criticisms levelled against it by George Dickie in ‘Reading Sibley’. The authors' view that Frank Sibley adhered to a form of reversible generalism, the view that reasons given for the evaluation of art are general but can sometimes become reasons to disvalue artworks, according to which there a criterion for distinguishing valenced from neutral aesthetic properties, is (...)
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  48.  12
    Early Arabic Drama.Terri de Young & M. M. Badawi - 1992 - Journal of the American Oriental Society 112 (3):534.
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  49.  17
    Modern Arabic Literature and the West.Francis X. Paz & M. M. Badawi - 1988 - Journal of the American Oriental Society 108 (4):673.
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  50. al-Insānīyah wa-al-wujūdīyah fī al-fikr al-ʻArabī.ʻAbd al-Raḥmān Badawī - 1947 - Wakalat Al-Matbu at Dar Al-Qalam.
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