This paper is concerned with the estimation of the Weibull generalized exponential distribution parameters based on the adaptive Type-II progressive censored sample. Maximum likelihood estimation, maximum product spacing, and Bayesian estimation based on Markov chain Monte Carlo methods have been determined to find the best estimation method. The Monte Carlo simulation is used to compare the three methods of estimation based on the ATIIP-censored sample, and also, we made a bootstrap confidence interval estimation. We will analyze data related to the (...) distribution about single carbon fiber and electrical data as real data cases to show how the schemes work in practice. (shrink)

This study is set forth to explore whether the susceptibility to persuasion—as articulated by Cialdini’s persuasion strategies—could vary with culture and acculturation. We examined individuals from the Arabic culture and their susceptibility to persuasion, according to the following strategies: reciprocity, commitment, liking, scarcity, consensus, and authority. The study involved 1,315 Arab Muslims between 18 and 60 years old. The respondents were recruited from among residents of the Arab region, immigrant Arabs in non-Arabic Muslim countries, immigrant Arabs in East Asian countries, (...) and immigrant Arabs in Western countries. Respondents completed an online Qualtrics survey. Controlling for socio-demographic variables, our results indicated that susceptibility to the strategies differed significantly among Arab Muslims in the Arab region, with reciprocity being the highest and authority the lowest prevailing strategies. The same pattern of susceptibility emerged among immigrant Arab Muslims, regardless of their host country and the acculturation mode they endorse. These findings suggest that there is a consistent persuasion susceptibility pattern in the Arabic Muslim culture that does not seem to be modified by immigration and acculturation modes. Our findings are contrasted with the scarce research on cross-cultural differences in susceptibility to Cialdini’s persuasion strategies. (shrink)

This article assesses the importance of the biblical book of Daniel in the first four Islamic centuries, focusing in particular on the legendary materials contained in Daniel 1–6. The article is divided into three sections. In the first section the treatments of Daniel 1–6 in Isrāʾīliyyāt works are examined, and it is shown that summaries of Daniel 1–6 in these works display evidence of oral transmission. Additionally, it is shown that some authors’ familiarity with Daniel legends led them to insert (...) this character into “biblical” narratives that do not otherwise relate to him. In the second section it is argued that Daniel’s exploits were so widely known that they served as a sort of yardstick for judging the relative importance of some other “heroic” figures who are described in classical Islamic sources. In the third section it is postulated that the introductory sections of Ibn Hishām’s Sīra consciously relate stories with Danielic associations in order to bring the Sīra into line with the Christian Gospels. (shrink)

Khalīfa b. Khayyāt(d. 240/854-855) was an historian- muḥaddith in the ʿAbbāsid’s period. There are references in sources to his competence in history and lineage rather than Ḥadīth. Two works of him have survived. The first one is al-Ṭabaḳāt which is about study of men and the second one is al-Taʾrīkhwhich chronologically narratesthe events in the history of Islam until 232 AH. The latter is the most significant work to be applied for the historiography of ibnKhayyāt. In this article, Khalīfa b. (...) Khayyāt’s methodology in historiography is examined. In this study, the early period of Islamic histography is handled and the subject is discussed comparatively. The main characteristics of his historiography are his adoption of a chronological style that facilitates the follow-up of the book, his knowledge for the lineage of those who died in wars and the details about the wars. Also, among the charactersitics are his application of isnād to his history book as a muḥaddith, his knowledge for the previous resources via his teachers who belong to the schools of al-Madīna and ʿIrāḳ and when required, his usage of ayah, ḥadīth and poems. These issues are dealed in the artcile with examples. Besides, a study in the West about Khalīfa b. Khayyātasserts that he was a follower of Umayyad dynasty and so this affected his historiography. In this article, this assertion is tackled by analyzing the whole book and it concludes that it is not valid because of some narrations against this assertion.SummaryKhalīfa b. Khayyāt (d. 240 / 854-55), who grew up in Basra, one of the most important centers of scholarship of the time and the meeting point of scholars, and he continued his scholarly works in this city. Since his grandfather and father are engaged in the field of Ḥadīth, Khalīfa b. Khayyāt started his scholarly adventure at an early age and he took his first education in the field of Ḥadīth.Scholars, in the early periods, continued their studies in the fields of sciences related to each other. Khalīfa b. Khayyāt’s studies are also in this kind. Although there are references in sources to his accumulation of Ḥadīth, Khalīfa b. Khayyāt ’s main area of ​​expertise is history and nasab/genealogy. The fact that his works and references to him in later sources are largely related to historical events, knowledge of the nasab/genealogy, and wafayāt (death dates of Ḥadīth scholars and narrators) reveals his considerable knowledge on these issues. Khalīfa b. Khayyāt lived in the period of ʿAbbāsid caliphs al-Maʾmūn (813-833) and al-Muʿtaṣim (833-842). This period is important because of the fact that the al-Mihna incident took place and the pressure on the Ḥadīth scholars increased. Although Khalīfa b. Khayyāt is not one of the direct opponents of Muʿtazila, his participation in a debate against them provides clues about the place where he stands. The scholarly atmosphere of Basra, enabled Khalīfa b. Khayyāt to benefit from a wide range of teacher-student network. In addition to his professors from whom he benefitted in the field of Ḥadīth, he had the opportunity to obtain the knowledge and understanding of the history of that time through his teachers who are important historians of the period in his field. Two works related to Khalīfa b. Khayyāt whose reliability is confirmed by djarh wa l tadil scholars reached to our time. One of the oldest Ṭabaḳāt works in the history of Islam is al-Ṭabaḳāt; the other one is the book, al-Taʾrīkh, which provides a new method for Islamic historiography.This study deals with the principles of the method of historiography, which can be put forward through Khalīfa b. Khayyāt 's al-Taʾrīkh. al-Taʾrīkhis important in terms of being the first example of chronological writing type in Islamic historiography and has not been subject to any independent study to date. There are two ongoing M.A. thesis about Khalīfa b. Khayyāt, however, no study has been identified that directly deals with its methodology of history. On the other hand, based on some riwāyats/narrations in al-Taʾrīkh, there is a work that claims that Khalīfa b. Khayyāt had sympathy towards Umayyads. The study named “Khalīfa b. Khayyāt’s History on the Umayyad Dynasty (660-750), prepared by Carl Wurtzel as his PhD. Dissertation, examined the life of Khalīfa, partly the historiography and the religious-political narrations in the work. On the case of Muʿāwiya’s (d. 60/680) request of the allegiance to Yazīd (d. 64/683), Wurtzel compared an event that took place between the envoy of Ibn al-Zubayr (d. 73/692) and Muʿāwiya with al-Balādhurī’s (d. 279/892-93) narrative and concluded that Khalīfa was an Umayyad sympathizer. However, Khalīfa b. Khayyāt’s exclusion of an event such as al-Mihna which was against the ʿAbbāsid and changed the course of history in his book, shouldn’t be considered as a symptom of sympathy; It would be more appropriate to accept it as a feature of history writing.At the top of Khalīfa b. Khayyāt's principles of historiography, adopting chronological method comes first. Accordingly, Khalīfa b. Khayyāt, gives a brief history about the siyar of the Prophet Muhammad at the introduction of the book. Then, by beginning from the first hijri year, he gives the important events, wars and deaths by the years. Sometimes, he refers to the people assigned by the caliphs of the period by referring to the Amîrs (Administrators) of the Hajj. He gives lists of those who died on both sides of the wars. The importance of mentioning the tribes of the deceased shows his competence in the knowledge of nasab. One of the highlights of his historiography is that he sometimes does not touch upon some of the events and situations that are considered to be turning points in Islamic history; and sometimes he does not go down into detail but just gives relevant narratives. For example, he doesn’t mention any narrations about the selection of the Caliph which perhaps the most fundamental point of separation between Ahl al-Sunnah and Shīʿa in the history of Islam.Although he gave detailed information about The Battle of The Camel (36/656) and Ṣiffīn cases (37/657), it is not possible to determine his views on this subject. In addition, he never mentioned the al-Mihna incident, which deeply influenced society and the scholarly environment during the ʿAbbāsid period. Isnād is also holds an important place in the methodology of history of Khalīfa who was a muḥaddith at the same time. In many of the narrations he used the words haddathanā and ahbaranā.In our study, the siyar section of al-Taʾrīkhwas examined in order to determine the sources of the Khalīfa’s historiography and has been seen that the works of Ibn Isḥāḳ (d. 151/768) and Ibn Hishām (d. 218/833) were the main sources of this chapter. Considering Khalīfa b. Khayyāt’s emphasize to isnād and his reach to Ibn Isḥāḳ 's work through the mediation of Bekr b. Suleiman, it can be said that he was dominant in historiography on the sources before him. Khalīfa b. Khayyāt rarely refers to Qur’anic verses and hadiths when describing events. He referred to the verses in only two places and hadiths in only five places. One of them, and perhaps the most remarkable one in the book is the Ḥadīth of the Prophet Muḥammad: “I am the guardian of whom; ‘Alī is his guardian” This narration is used in the letter of Caliph Mahdī (d. 169/785) of the ʿAbbāsid to khārijī (outer) Abd al-Salām b. Hishām who rebelled. The study is based on the principles outlined above. At the end of the study it is also considered that Khalīfa b. Khayyāt ’s works should be the subject of graduate studies which should be prepared with deep readings. (shrink)

Is God's foreknowledge compatible with human freedom? One of the most attractive attempts to reconcile the two is the Ockhamistic view, which subscribes not only to human freedom and divine omniscience, but retains our most fundamental intuitions concerning God and time: that the past is immutable, that God exists and acts in time, and that there is no backward causation. In order to achieve all that, Ockhamists distinguish ‘hard facts’ about the past which cannot possibly be altered from ‘soft facts’ (...) about the past which are alterable, and argue that God's prior beliefs about human actions are soft facts about the past. (shrink)

The use of platelet rich plasma as a novel treatment is discussed in the context of a qualitative research study comprising 38 interviews with sports medicine practitioners and other stakeholders working within the English Premier League during the 2013–16 seasons. Analysis of the data produced several overarching themes: conservatism versus experimentalism in medical attitudes; therapy perspectives divergence; conflicting versions of appropriate evidence; subcultures; community beliefs/practices; and negotiation of medical decision-making. The contested evidence base for the efficacy of PRP is presented (...) in the context of a broader professional shift towards evidence based medicine within sports medicine. Many of the participants while accepting this shift are still committed to casuistic practices where clinical judgment is flexible and does not recognize a context-free hierarchy of evidentiary standards to ethically justifiable practice. We also discuss a tendency in the data collected to consider the use of deceptive, placebo-like, practices among the clinician participants that challenge dominant understandings of informed consent in medical ethics. We conclude that the complex relation between evidence and ethics requires greater critical scrutiny for this emerging specialism within the medical community. (shrink)

Feminist Geneaologies, Colonial Legacies, Democratic Futures provides a feminist anaylsis of the questions of sexual and gender politics, economic and cultural marginality, and anti-racist and anti-colonial practices both in the "West" and in the "Third World." This collection, edited by Jacqui Alexander and Chandra Talpade Mohanty, charts the underlying theoretical perspectives and organization practices of the different varieties of feminism that take on questions of colonialism, imperialism, and the repressive rule of colonial, post-colonial and advanced capitalist nation-states. It provides a (...) comparative, relational, historically grounded conception of feminist praxis that differs markedly from the liberal pluralist, multicultural understanding that sheapes some of the dominant version of Euro-American feminism. As a whole, the collection poses a unique challenge to the naturalization of gender based in the experiences, histories and practices of Euro-American women. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:René Girard and the Rhetoric of ConsumptionKathleen M. Vandenberg (bio)The work of René Girard, so productively applied in so many different fields—in theology, in anthropology, in literature, to name a few—has yet to be recognized or applied in the field of rhetorical studies. Yet there exists, I argue, a need precisely for Girard's theories as the over 2000 year-old discipline enters the twenty-first century.Girard's theory of mimetic or triangular (...) desire can be used as a model for understanding persuasion, because it is, among other things, an "expression of a basic set of ideas on... the dynamics of the self and human relations" (1996, vii). Girard's concern is with human relationships and, in a sense, with how individuals in these relationships act rhetorically upon themselves and others. Girard's mimetic theory hinges on the dynamics of imitation and explains how individuals relate through both the conscious and the unconscious sharing of behaviors, attitudes, and beliefs in certain situations. These situations are clearly rhetorical, as can be seen by examining the definition of the "rhetorical situation" set forth by Lloyd Bitzer, in his seminal 1968 article, "The Rhetorical Situation." Bitzer proposes three conditions that must be met for a rhetorical situation to exist: an exigency or imperfection marked by urgency; a rhetorical audience or an audience that can act; and constraints, or elements that have the power to constrain the decision and action needed to modify the exigency (7). In mass-mediated modern rhetoric, I argue that the exigencies exist externally (in the culture) and internally, the audience is both others and self, and the constraints are the alienation, mystification, and desire generated by hierarchies. Twentieth-century rhetorical theorist Kenneth Burke advises that "we must often think of rhetoric not in terms of some one particular address, but as a general body of identifications that owe their convincingness much more to trivial repetition and dull daily reënforcement than to exceptional rhetorical skill" (1950, 26). Such is the case with this particular form of rhetoric, which is generated and propagated by mimetic contagion and thus is best more narrowly defined as sociological propaganda, a type of propaganda [End Page 259] theorized by Jacques Ellul in Propaganda: The Formation of Men's Attitudes (1975).Ellul, the first to distinguish between political propaganda and sociological propaganda, proposes that the latter encompasses social behaviors "much more vast and less certain" than those of political propaganda (1975, 62). These social behaviors permit the penetration of an ideology in a society, a penetration that is achieved through the active participation of the masses. Sociological propaganda, as Ellul describes it, works from within; it is dependent on the individual's willingness and ability to persuade him- or herself and others. Sociological propaganda, Ellul posits, is created when members of a group behave in such a way as to influence the attitudes, actions, and lifestyles of others; often this behavior is unconscious, unintentional, and spontaneous.In these ways, the rhetoric of sociological propaganda operates in a markedly different fashion than more "traditional" rhetoric, which is largely understood to operate as a unilateral transaction in which an individual orator actively, openly, and orally works to move a relatively passive but physically present audience to act in accordance with the orator's own beliefs through a formally delivered speech. In its reliance on the interaction and cooperation of the many rather than the centrality and dominance of one speaker, in its acceptance of unintentional, spontaneous, and unconscious persuasion, in its dependence on the modern mass media, and in the limitless and nebulous nature of its boundaries in time and space, sociological propaganda constitutes a type of rhetoric heretofore insufficiently addressed by rhetorical studies. Although existing perspectives in rhetorical criticism have certainly addressed some aspects of this rhetoric, sociological propaganda is not easily explained with the terminology of traditional rhetorical criticism or easily approached from traditional rhetorical perspectives.This article asserts that the best way to approach and understand such propaganda is through the perspective of René Girard. Approaching this propaganda from a Girardian perspective permits us to look beyond the symbols of sociological propaganda and analyze our own responsibility in rhetorical... (shrink)

Exploring the darkest side of organizations may have a potential to change our previous assumptions about business life. Scholars both in management and organizational research fields have shown interest in the "bright" side of behavioral life and have looked for the ways to create a positive organizational climate and assumed a positive relation between happiness of employees and productivity. These main assumptions of the Human Relations School have dominated the scientific inquiry on organizational behavior. However, "the dark side of organizational (...) life" may have more explanatory power than "the bright side". Hostility, jealousy, envy, rivalry, gossip, problematic personalities, dislike, revenge, and social exclusion are the realities of business life. A manager may devote most of their time to cope with conflicts, deviant behaviors, ambitious individuals, gossips, and dysfunctional rivalry among employees. It is evident that negative events and interactions among employees cost more time and energy for a manager than the positive side of organizational life. This edited collection specifically focuses on these issues and will be of interest to researchers, academics, and advanced students in the fields of management, organizational studies and behavior, sociology, social psychology, and human resource management. (shrink)

v. 1. Philosophie. Rechtsphilosophie -- v. 2-4. Volkenrecht -- v. 5-6. Rechtsgeschiedenis. Burgerlijk recht. Procesrecht. Octrooirecht. Studie.

In “Imposing Risks,” Judith Thomson gives a case in which, by turning on her stove, she accidentally causes her neighbor’s death. She claims that both the following are true: (1) she ought not to have caused her neighbor’s death; (2) it was permissible for her to turn her stove on. In this paper it is argued that it cannot be that both (1) and (2) are true, that (2) is true, and that therefore (1) is false. How this is so (...) is explained, and the implications of this position regarding the relation between rights and duties is explored. (shrink)

Plato's Timaeus contains a powerful and influential myth, of the construction of the universe by a divine craftsman. A god imposes reason on necessity, to bring order from a primeval 'receptacle' of disordered matter. There results the 'child' that is the cosmos - a copy of an eternally-existing perfect model. Here eight new essays from a distinguished international cast, explore aspects of this challenging work: the principles of the mythical narrative, how the world soul and human body are formed, implications (...) for illness - mental and physical, the importance of music and harmonious proportion. Later developments are also treated: Aristotle's theory of generation, the commentary of Proclus and elements of modern evolutionary theory. (shrink)

This is the first of two companion articles drawn from a larger project, provisionally entitled Undisciplining Moral Epistemology. The overall goal is to understand how moral claims may be rationally justified in a world characterized by cultural diversity and social inequality. To show why a new approach to moral justification is needed, it is argued that several currently influential philosophical accounts of moral justification lend themselves to rationalizing the moral claims of those with more social power. The present article explains (...) how discourse ethics is flawed just in this way. The article begins by identifying several conditions of adequacy for assessing reasoning practices designed to achieve moral justification and shows that, when used in contexts of cultural diversity and social inequality, discourse ethics fails these conditions. It goes on to argue that the failure of discourse ethics is rooted in its reliance on a broader conception of moral epistemology that is invidiously idealized. It concludes by pointing to the need to rethink both the mission and the method of moral epistemology. (shrink)

According to the standard analysis of degree questions, the logical form of a degree question contains a variable that ranges over individual degrees and is bound by the degree question operator how. In contrast with this, we claim that the variable bound by the degree question operator how does not range over individual degrees but over intervals of degrees, by analogy with Schwarzschild and Wilkinson's proposal regarding the semantics of comparative clauses. Not only does the interval-based semantics predict the existence (...) of certain readings that are not predicted under the standard view, it is also able, together with other natural assumptions, to account for the sensitivity of degree questions to negative islands, as well as for the fact, uncovered by Fox and Hackl, that negative islands can be obviated by some properly placed modals. Like Fox and Hackl, we characterize negative island effects as arising from the fact that the relevant question, due to its meaning alone, can never have a maximally informative answer. Contrary to Fox and Hackl, however, we do not need to assume that scales are universally dense, nor that the notion of maximal informativity responsible for negative islands is blind to contextual parameters. (shrink)

This paper examines the deontic logic of the Talmud. We shall find, by looking at examples, that at first approximation we need deontic logic with several connectives: O T A Talmudic obligation F T A Talmudic prohibition F D A Standard deontic prohibition O D A Standard deontic obligation. In classical logic one would have expected that deontic obligation O D is definable by $O_DA \equiv F_D\neg A$ and that O T and F T are connected by $O_TA \equiv F_T\neg (...) A$ This is not the case in the Talmud for the T (Talmudic) operators, though it does hold for the D operators. We must change our underlying logic. We have to regard {O T , F T } and {O D , F D } as two sets of operators, where O T and F T are independent of one another and where we have some connections between the two sets. We shall list the types of obligation patterns appearing in the Talmud and develop an intuitionistic deontic logic to accommodate them. We shall compare Talmudic deontic logic with modern deontic logic. (shrink)

In Subjects That Matter, Namita Goswami attends to philosophy’s institutional and disciplinary failures to reconcile its identitarian claims to universality and reason with the feminist and postcolonial modes of thinking it traditionally keeps at bay. This essay places Goswami’s critique within a context of “the thought from outside,” which, beginning with Foucault’s reading of Blanchot, continuing through the geopolitics of Dussel’s philosophy of liberation, and prominent in Catherine Malabou’s conceptualization of plasticity, demonstrates how political critiques of philosophical hegemony contain an (...) implicit theorization of “literature.” If “literature” gives voice to the thought from outside, does it in turn “decolonize” philosophy? If so, what itinerary of thought ought to follow the relationship between this literary decolonization of philosophy and its imbrication within the fold of philosophical thought? How to conceptualize the plastic relation between inside and outside, between center and periphery, without subordinating the latter to the hegemony of the former? This essay argues for a coherence between Goswami’s and Malabou’s materialist understandings of difference and a conceptualization of literature as an “outside” to philosophy that operates “excentrically” “inside” philosophy. (shrink)

Ethics and the Clinical Encounter explores the moral dimensions of clinical medicine and the phenomenon of illness, to determine what ethics must be in order to be fully responsive to clinical encounters. Written in a lively and conversational style with minimal technical terminology, and enhanced by actual experience or real clinical situations, this volume lays out a clinical ethics methodology both in practical and theoretical terms. Here's what the experts had to say: Professor Zaner has provided us with a remarkably (...) lucid and trenchant discussion of the interface of philosophy and the field of medicine. He brings into play an extraordinary range of historial knowledge, extensive observations based on firsthand experience with medical practices, and an acute sense of philosophical argumentation. This is a work that will be an exemplary and indispensable text in the philosophy of medicine for years to come. -- Calvin Schrag... it is a highly original contribution usable in a number of fields.... It really has no competition.... The genius of Zaner's approach is to ground ethics from the 'bottom up' and to direct us to the concrete particulars of therapeutic encounters wherein lie moral and ethical matters... meaty, challenging, and ultimately rewarding.... -- Paul R. Dokecki Richard M. Zaner founded the Center for Clinical and Research Ethics at Vanderbilt University Medical Center. Having established Vanderbilt's first Hospital Ethics Committee (1985), he served as co-chair of VUMC's Ethics Committee since its inception in 1990. Zaner has published five original books, edited ten, and translated four more, and has published more than 100 sections of books and professional journals. (shrink)

Considerable methodological difficulties abound in neuroimaging, and several philosophers of science have recently called into question the potential of neuroimaging studies to contribute to our knowledge of human cognition. These skeptical accounts suggest that functional hypotheses are underdetermined by neuroimaging data. I apply Mayo’s error-statistical account to clarify the evidential import of neuroimaging data and the kinds of inferences it can reliably support. Thus, we can answer the question “What can we reliably learn from neuroimaging?” and make sense of how (...) this knowledge can contribute to novel construals of cognition. (shrink)