This article aims to elaborate the effects of Ghazan Khan’s reformative measures for changing Mongol lifestyle. They migrated from one place to another to make a living but after his reforms, they were settled. Mongols were among the people who lived in the Central Asia usually made raids on the neighboring nations. They had taken to a life of vagrancy and never wanted to be settled in a particular place. When they entered the civilized Persia, the Mongolian government became highly (...) polarized. On the one hand, the Mongols habitually destroyed the government’s sources of income (agriculture and trade), and on the other, they were its military force, whose existence was a necessity. As this polarization continued, political and economic crises emerged, too. Then, Ghazan Khan, by some actions, hindered the collapse of the Ilkhanate. As a result, the Mongols underwent a self-imposed settled life but it was against the great Yasa code of Genghis Khan. (shrink)

Philosophy and conception of Divine authority in legal terms.

The main purpose of the present paper is to introduce and explicate the position and services of the most brilliant character –Etemad-Al-doleh of the ruling era of Shah Abbass the first called Khajeh Mirza Hatam Beig Ordoobadi and his son-Talib Khan. Due to Shah's authority in this era, the paramount duty which can be assigned to the position of Etemad-Al-doleh was to control the geostrategy and military actions.After Shah Abbass, the first-and due to the fact that the kings were brought (...) up in seraglios and were far from gaining experience to manage the country, Etemad- Al-doleh developed his position so increasingly. According to the historical sources belonging to the Safavid era and itinerary of European, we can easily find out that Etemad-Al-doleh found his way into any governmental affairs. Based on the outstanding position of Hatam Beig and his son, it can be claimed that the social position is not considered just to promote the military officers ' ranks in Shah- Abbass era. Unlike the Safavi's point of view, the term of virtue- centered community was limited to recruiting the Georgian servants called "the establishment of the third military force". In the first decades, Etemad-Al-doleh enjoyed a valid social position and a proper background in tribunal. Studying the lives of supreme ministers shows us that the majority of them had court-based and military social origins. (shrink)

Hyōburon -- Kyōmonron -- Jinsei sanpōsetsu -- Chisetsu.

The relation between free will and necessity is one of the most important issues regarding the problem of “free will”. This is because of the rule which indicates that “being not necessary, an event would not be came off”. There has been an ongoing debate among theologians, philosophers and Jurists on whether this rule includes free actions. Sadrain Philosophers believe that this rule is inclusive of human free actions, while followers of the Na’eeni school endorse the opposite. In this article, (...) after reviewing the views of philosophers and jurists on the stages of a free action, I shall explore the question whether human actions, stages of which are understood deterministic, could be regarded as free, and so, whether Na’eenian criticisms against philosophers are justified. Besides, I shall put forth some innovative ideas of Allameh Ja’fari concerning the issue, whose view, while revises some philosophers’, is not compatible with that of Na’eeni. (shrink)

徳川慶喜のブレーンにして明治政府の高級官僚。翻訳論、日本語論、軍事論。知の百面相・西周初の入門書。.

This article engages weaving as a model of feminist decolonial climate justice methodology in Oceania. In particular, it looks to three weaver-activists who use their practices to reclaim the matrixial power of the ocean (as maternal womb and network of relation) in the face of ongoing US occupation in the Pacific: Marshallese poet and climate activist Kathy Jetn̄il-Kijiner; Hawai‘i-based settler-ally weaver and installation artist Mary Babcock; and Kānaka Maoli sculptor Kaili Chun, also based in Hawai‘i. Each artist begins from a (...) particular positionality in the ongoing open weave of the ocean and uses specific cultural ontologies of weaving and netting to address knots and gaps in climate change imaginaries. These weavers help to articulate important nuances in recent calls for working in solidarity networks at the cultural interface of climate justice activism. Their processes directly address the need for greater emotional and relational capacity across cultural and national divides, across Indigenous and non-Indigenous feminist critiques of colonial-capitalist systems and through inter-connected waters. (shrink)

Our beliefs, intentions, desires, regrets, and fears are evaluable for fit—they can succeed or fail to be fitting responses to the objects they are about. Can our headaches and heartrates be evaluable for fit? The common view says ‘no’. This chapter argues: sometimes, yes. First, it claims that when a racing heart accompanies fear it seems to have the typical characteristics of fit-evaluable items. Then, it suggests that suspicion of this initial impression is explained by the assumption that whether an (...) item is ever fit-evaluable is determined by the type of item it is. Fear is the type of thing that can be fit-evaluable, a racing heart is not. The chapter then proposes an alternative whereby the same type of item can be fit-evaluable on one occasion but not on another. What explains the difference, it is argued, is that only in the former occasion the item is explained by the agent’s narrative as an element of a fit-evaluable response. (shrink)

The paper argues against a widely held synchronic view of emotional rationality. I begin by considering recent philosophical literature on various backward‐looking emotions, such as regret, grief, resentment, and anger. I articulate the general problem these accounts grapple with: a certain diminution in backward‐looking emotions seems fitting while the reasons for these emotions seem to persist. The problem, I argue, rests on the assumption that if the facts that give reason for an emotion remain unchanged, the emotion remains fitting. However, (...) I argue there are rationally self‐consuming attitudes: affective attitudes that become less fitting the longer they endure while the facts that give reason for them persist. A widely held synchronic view of fitting affective attitudes denies that fittingness at a time depends on the agent's attitudes at different times and therefore denies that the fittingness of an affective attitude can depend on its duration. Once we reject the synchronic view, we may see that affective attitudes are often fitting due to the fitting processes of which they are part. These fitting processes explain the fitting diminution of backward‐looking emotions as well as other diachronic aspects of the fittingness of emotions. -/- . (shrink)

Kant, los sábados por la tarde -- ¿Andaría en algo Sócrates? -- El álef de "El Aleph" -- La angustia ya no se lleva -- El tango de la muerte -- Los ilotas y la juventud maravillosa -- Los jóvenes en Flores -- El filósofo y la princesa.

How can we explain the rational diminution of backward-looking emotions without resorting to pragmatic or wrong kind of reason explanations? That is to say, how can the diminution of these emotions not only be rational but fitting? In this paper, I offer an answer to this question by considering the case of anger. In Sect. 1, I examine Pamela Hieronymi’s account of forgiveness as the rational resolution of resentment. I argue that Hieronymi’s account rests on an assumption about the rationality (...) of emotions —namely, that a rational change in emotion entails a change in the fact that constitutes the reason for the emotion. Then, in Sect. 2, I consider Agnes Callard’s recent criticism of accounts like Hieronymi’s as well as Callard’s alternative account of the rational resolution of anger. I argue that Callard offers a promising account but fails to explain how it avoids the criticism she levels against Hieronymi and others. Finally, in Sect. 3, I reject Hieronymi’s assumption and argue that an emotion can cease to be fitting without any change in the fact that constitutes the reason for it. I also explain how my proposal can complement Callard’s account of the rational dissipation of anger. My discussion of anger leads to a solution to the general problem about backward-looking emotions: a fitting backward-looking emotion can fittingly diminish when it is part of a process that is itself a fitting response to the past occurrence. (shrink)

ABSTRACT Some epistemologists hold that all rational norms are fundamentally concerned with the agent’s states or attitudes at an individual time [Hedden 2015, 2016; Moss 2015]; others argue that all rational norms are fundamentally concerned with processes [Podgorski 2017]. This distinction is not drawn in discussions of emotional rationality. As a result, a widely held assumption in the literature on emotional rationality has gone unexamined. I employ Abelard Podgorski’s argument from rational delay to argue that many emotional norms are fundamentally (...) concerned with emotional processes. I also claim that the main response available to the synchronist about belief is not available to the synchronist about emotions and, therefore, fundamental process norms are more plausible than epistemologists tend to believe. (shrink)

L'impôt sous son angle colonial en Afrique était perçu comme un instrument de pression, d'oppression et d'appauvrissement du citoyen contribuable par l'impôt dit, de capitation. Ce lourd passé historique pèse encore sur les systèmes fiscaux d'Afrique et d'ailleurs, systèmes au sein desquels les citoyens se sentent encore victimes parce que spoliés de leurs biens par les puissances publiques. Dans cet ouvrage, Docteur Célestin Amané DAGO propose un changement de paradigme du système de la fiscalité à travers la philosophie politique normative (...) et l'éthique économique appliquée du philosophe américain John Rawls, en introduisant une part de volontariat dans l'accomplissement de l'obligation fiscale, afin de changer le rapport du contribuable à l'Etat. L'ouvrage vu sous cet angle, est un appel aux pouvoirs publics pour inscrire le contribuable au coeur du système fiscal afin que, le paiement de l'impôt soit un acte spontané et volontaire. L'acte volontaire, s'entend comme la réponse à la justice et à l'équité fiscales dans la redistribution sociale des richesses nationales. Au commencement était la philosophie en tant que mère de toutes les sciences et, naturellement M. Amané Célestin DAGO, embrassa cette discipline prestigieuse à l'Université de BOUAKE ; mais, cet eudémoniste toujours souriant et généreux, est un monomane de l'application des savoirs, un citoyen rivé au credo selon lequel le bonheur de la cité ne viendra que d'un gouvernement de philosophes. Voilà le principe d'intelligibilité de toutes ses activités théoriques et pratiques. Etonné par la ruée automatique des politiciens négro-africains vers la démocratie comme régime politique idéal, parce que le maître blanc en domination l'a dit, Monsieur DAGO prépara et soutint un mémoire de maîtrise en philosophie politique et sociale sur le thème suivant : Du procès de la démocratie dans la République de PLATON ; à la suite de quoi, un mémoire de DEA de philosophie intégrale intitulé : La République comme médiation de la justice chez PLATON ; puis, voulant être différent du philosophe THALES de Milet, il prépara son second DEA en philosophie politique normative, qui a eu pour thème : La justice et la répartition fiscale dans la philosophie de JOHN RAWLS. Il est admis au Cycle Supérieur de l'Ecole Nationale d'Administration (ENA) où il obtient le Diplôme option Impôts, promotion 2004-2005. Depuis novembre 2011, Monsieur DAGO a été nommé Receveur des Impôts Divers par Arrêté du Ministre en charge de l'Economie et des Finances. Malgré ses nombreuses charges administratives, Monsieur DAGO a su réaliser sa passion en soutenant une thèse unique de Doctorat de philosophie politique normative, option éthique économique appliquée. Cette thèse a été sanctionnée par la mention très honorable à l'unanimité du jury. Ajoutons que Monsieur DAGO est l'actuel Président de la Mutuelle de Développement de HIRE (MUDH), mission de développement qui l'a contraint à écrire le livre blanc de la sous-préfecture de HIRE intitulé : Besoin de développement et Exploitation minière à HIRE. Aujourd'hui, Dr DAGO est Administrateur Principal des Sces Financiers à la Direction Générale des Impôts de Côte d'ivoire. (shrink)

El objetivo de este ensayo es reexaminar el fenómeno conocido como determinismo tecnológico. Si bien la creencia en algo así como un desarrollo tecnológico autónomo, con una especie de lógica propia, ha sido recientemente criticada y descartada por varios filósofos de la tecnología, aquí se piensa que dicha conclusión es injusta y apresurada. Con base en las importantes contribuciones teóricas de Hans Freyer y Friedrich Rapp --usualmente no tomadas en cuenta en la discusión actual--, se muestra cómo se puede ver (...) que el determinismo tecnológico desempeña un papel ineludible en lo que Karl Löwith ha llamado la "dialéctica de la historia". /// The aim of this paper is to take a second look at the phenomenon known as technological determinism. Although the belief in something like an autonomous, technological development, with a sort of logic of its own, has been recently attacked and dismissed by many philosophers of technology, here it is argued that such a conclusion is hasty and unfair. Relying on the important theoretical contributions of Hans Freyer and Friedrich Rapp --not usually considered in the current debate--, it is showed how technological determinism can be seen to play an ineludible role in what Karl Löwith has named the "dialectic of history". (shrink)