Being Indigenous and operating in an institution such as a university places us in a complex position. The premise of decolonizing history, literature, curriculum, and thought in general creates a tenuous space for Indigenous and non-Indigenous peoples to confront a shared colonial condition. What does decolonization mean for Indigenous peoples? Is decolonization an implied promise to squash the tropes of coloniality? Or is it a way for non-Indigenous people to create another paradigm or site for their own resistance or transgression (...) of thinking? What are the roles of Indigenous and non-Indigenous peoples in this space of educational potential, this curriculum called decolonization? This article presents a multi-vocal reflection on these and related questions. (shrink)

This article begins by accepting that strategic ignorance, or agnotology, underpins academic practice and perpetuates the systemic disadvantage experienced on a global level by non-White and Indige...

なぜ学校に行くのか、 なぜ仕事をするのか、 そもそもなぜ生きるのか......? 物質的な不足や社会的な不自由さがない状況で抱く「空虚感」とどう向き合うかを考える一冊。.

人間であること、これを問う政治哲学の徹底。その先に見えるのは、果たして平和的共存の根源性か、戦いのそのとき、自分以外ではありえない人間の生々しさか。.

The Fairness, Accountability, and Transparency (FAccT) literature tends to focus on bias as a problem that requires ex post solutions (e.g. fairness metrics), rather than addressing the underlying social and technical conditions that (re)produce it. In this article, we propose a complementary strategy that uses genealogy as a constructive, epistemic critique to explain algorithmic bias in terms of the conditions that enable it. We focus on XAI feature attributions (Shapley values) and counterfactual approaches as potential tools to gauge these conditions (...) and offer two main contributions. One is constructive: we develop a theoretical framework to classify these approaches according to their relevance for bias as evidence of social disparities. We draw on Pearl’s ladder of causation (Causality: models, reasoning, and inference. Cambridge University Press, Cambridge, 2000, Causality, 2nd edn. Cambridge University Press, Cambridge, 2009. doi:10.1017/CBO9780511803161) to order these XAI approaches concerning their ability to answer fairness-relevant questions and identify fairness-relevant solutions. The other contribution is critical: we evaluate these approaches in terms of their assumptions about the role of protected characteristics in discriminatory outcomes. We achieve this by building on Kohler-Hausmann’s (Northwest Univ Law Rev 113(5):1163–1227, 2019) constructivist theory of discrimination. We derive three recommendations for XAI practitioners to develop and AI policymakers to regulate tools that address algorithmic bias in its conditions and hence mitigate its future occurrence. (shrink)

Qaṣeeda-i Burdah written by Egyptian sufi poet Busīrī (d. 695/1296) as an eulogy for Beloved Messenger Moḥammed has received great attention in the Islamic world. This work has been recited both in cultural/social ceremonies such as weddings, holidays and funerals. On the other hand, it was also annotated, translated, and takhmīs, tesdīs, tesbī‘ and taşṭīr were written to it by the pen of scholars and litterateurs in literary circles. These activities, which have been carried out over and over again, has (...) been going on from the 15th century to the present day. Not only the reputed people, but also unknown ones or ones whose names were later forgotten have tried to translate it to their own language. The subject of the study is one of this type of poetic translations of the eulogy. Like its translator, date of this poetic translation is also unknown. This work was written in the remel baḥr type of ‘arūż in 162 verses using the spelling of the classical period. Although a significant portion of the rhyme words was adapted from the source text, it has a more understandable style than its counterpart. In terms of poetry, it is above the average. The translator decorated the meaning that he borrowed from the original text with his own poetic ability and tried to express it in a unique manner. For this aim, it is more literary, lyrical and successful than most other translations of Qaṣeeda-i Burdah. In the present study, text of the mentioned work was given with transcription along with mentioning of some of its features. Summary: Qaṣeeda-i Burdah written by Egyptian sufi poet Buṣīrī (d. 695/1296) has an important place in the Islamic world. Named by the poet himself as al-Kavākib-al-durriya fī madḥi khayr-al-bariyya, this work is also known as al-Qaṣeedat-al-mīmiyya since its rhyme letter is Arabic mim, as Qaṣeeda-i Bur’ah since it caused Buṣīrī to recover from a disease, as Qaṣeeda-i Burdah due to the rumor that this event took place while he was wearing a coat by the hands of Beloved Messenger Moḥammed. In order to prevent confusion with the eulogy of Ka‘b b. Zuhayr (d. 24/645) with the same name, it is known in cultural circles as Qaṣeeda-i Bur’ah. However, in literature, it is commonly referred as Qaṣeeda-i Burdah. The work was written in simple baḥr style of ‘arūż, and consists of 161 couplets. It has ten sections in terms of its content: longing for the beloved, complaining about the soul, eulogy for Beloved Messenger Moḥammed, his birth, miracles, dignity of the Holy Qur’ān, miracle of mi‘rāc, importance of jihad, sorrow, hope, prayer and request. The eulogy, which has an effective style, has gained great acclaim in the Islamic geography and has been read for various purposes for centuries. Some people recite it in wedding ceremonies, while some others use it in funerals. The sick people recite it with the hope of healing, while calligraphers wrote it for practice.Owing its fame more to its story rather than its value of art, the eulogy was translated into Eastern languages such as Persian, Malay, Pashto, Punjabi, Turkish and Urdu, as well as into Western languages such as German, French, Greek, English, Spanish, Italian and Latin. In addition, many annotations, footnotes, takhmīs, tesdīs, tesbī‘, taşṭīr and replies were written to it. For example, the poem annotated in Arabic by Ebū Shāme al-Maqdisī (d. 665/1266), Khalid b. ‘Abdullah al-Ezherī (d. 905/1499), Ibrahim b. Moḥammed al-Bacurī (d. 1277/1860), ‘Omer b. Aḥmed al-Ḥarpuṭī (d. 1299/1882) was translated into Persian by the men of letters such as Molla Ḥafıẓ Sharaf (d. after 810/1407), ‘Iṣāmuddin b. ‘Arabshah al-Isfarayinī (d. 945/1538), ‘Ali b. Ḥasan Zavareī (d. 968/1560). The work was annotated by Le‘alī Aḥmed b. Muṣṭafa (d. 971/1563), Sayyid Ḥasan b. ‘Abdurraḥman (d. 1071/1661), Naẓifī Ismail Aqḥiṣarī (d. after 1205/1790), Shaykh-al-Islam Makkī Meḥmed (d. 1212/1797), Moḥammed b. Fayżullah (d. 1231/1816), Moḥammed b. Aḥmed (d. 1318/1900), Anqara Governor ‘Abidin Pasha (d. 1324/1906) in Turkish language. Takhmīs was written to the work by poets such as Ṭashkoprizade Kemaleddin (d. 1030/1621) Khocazāde Asad (d. 1034/1625), Sayyid Moḥammed Sharifī (d. 1040/1631), Shaykh-al-Islam Yahya (d. 1053/1644), Suleyman Naḥifī (d. 1151/1738), ‘Abdullah Ṣalaḥī (d. 1197/1783), Shaykh-al-Islam Makkī Meḥmed, Mollacıqzāde Raif (d. 1238/1823), Muṣṭafa Maqṣud (d. 1258/1843), Yemliḥazāde Muṣṭafa (d. 1294/1878), Meḥmed Said Pasha (d. 1308/1892), Moḥammed Favzī (d. 1318/1900) while Ismail Mufid (d. 1217/1803) wrote tesdīs and Niyazī-i Mıṣrī (d. 1105/1694) wrote tesbī‘ to it.The work was translated into Turkish language by poets such as ‘Abdurraḥim Qaraḥiṣarī (d. after 888/1483), Kemal Pashazāde (d. 940/1534), Ahmed-i Rıḍvan (d. before 945/1538) Le‘alī Aḥmed b. Muṣṭafa, Shamsaddin Sivasī (d. 1006/1597), Kemalatī Meḥmed (d. before 1015/1606), Esasī (d. before 1041/1631), Sayyid Ḥusayin (d. after 1050/1641), Mehmed Ṭalib (d. 1089/1679), Sukutī Meḥmed (d. 1103/1691), ‘Abdulhay Jalvatī (d. 1117/1705), Sulayman Naḥifī, ‘Abdullah Ḥulvanī (d. 1159/1746), Aḥmed ‘Arifī (d. after 1195/1781), ‘Abdullah Ṣalaḥī, Ismail Mufid, Sivaslı Aḥmed Suzī (d. 1246/1830), Evranyali ‘Abdurraḥim (d. 1282/1865), Meḥmed Said Pasha, Qonyalı Fakhreddin (d. 1365/1950), Sazai Qaraqoç (d. 1933), Ilhan Armutchuoghlu (d. 1937), Maḥmut Qaya (d. 1945), but there are also translations whose translators are unknown. The present study deals with such a translation of the work. To our best knowledge, the translation that has not been paid much attention by scholars to date and was mentioned only by Ṣadıq Yazar. Even he articulated only a few sentences about the translation based on a deficient copy of the work. Both in the library records and in its copies, there was no information about the translator and the translation date of the work. The translation, which beginns directly without a section such as an introduction at the opening, was written in 162 verses with the spelling of the classical period. It has a remel baḥr style of ‘arūż structure with fā‘ilātun fā‘ilātun fā‘ilātun fā‘ilun rhythm. Although it has some ‘arūż mistakes, it can be said that it is successful in terms of rhythm. Using the source text rhyme of mīm letter, the translator directly adapted some rhyme words from the Arabic text, while converting some others to appropriate Turkish words. Although he used some of them only once, he used some others several times. This finding implies that the translator may have had difficulties in finding words for the rhyme. It is noteworthy that he used some of those words in different meanings, and he employed 99 different rhymes in 162 couplets. The translator used the original text for purposes other than the rhyme words. He used some words directly without translating them or only removed the ḥarf-i ta‘rif. He transformed some words to others with the same stem or to their counterparts in Persian. While converting some of the phrases to forms suitable for the structure of the Turkish language using various practices, he used the old Anatolian Turkish as well as living Turkish. Like Buṣīrī’s eulogy, the poem, which consists of 10 parts in terms of contents, is suitable for the contents of the source text, but it is not a literal translation. The translator, who cared about literary rhetoric, largely preserved or even contributed to the harmony elements of the text. He reinterpreted the meaning of Buṣīrī’s work using his poetry skills, and produced a successful translation in terms of poetry with minimal rhyme flaws. Considering other translations of Qaṣeeda-i Burdah, the translation has similarities with that by Uskudarlı ‘Abdulhay Jalvatī in terms of rhyme letter, with that by Sayyid Husayin Amasī in terms of rhyme, and with that by Ismail Mufid Afandi in terms of direct adaptation of some words in original text, while it has common characteristics with the translation by Naḥifī in terms of both rhyme letter and direct adaptation of most rhyme words from the original text. On the other hand, the translation has similarities with the translations by Kemal Pashazāde, Ahmed-i Rıḍvan, Esasī Afandi, ‘Abdullah Ṣalaḥī and Na‘imī in terms of rhyme letter, rhyme and adaptation of most rhyme words from the original text. However, it is simpler compared to the translation by Kemal Pashazāde, more loyal to the content of original text compared to the translation by Ahmed-i Rıḍvan and more robust in terms of rhyme compared to the translation by Na‘imī. (shrink)

Long‐term potentiation (LTP) of excitatory synapses is a leading model to explain the concept of information storage in the brain. Multiple mechanisms contribute to LTP, but central amongst them is an increased sensitivity of the postsynaptic membrane to neurotransmitter release. This sensitivity is predominantly determined by the abundance and localization of AMPA‐type glutamate receptors (AMPARs). A combination of AMPAR structural data, super‐resolution imaging of excitatory synapses, and an abundance of electrophysiological studies are providing an ever‐clearer picture of how AMPARs are (...) recruited and organized at synaptic junctions. Here, we review the latest insights into this process, and discuss how both cytoplasmic and extracellular receptor elements cooperate to tune the AMPAR response at the hippocampal CA1 synapse. (shrink)

Philosophical discussions of psychopathy have been framed primarily in terms of psychopaths' conspicuous moral shortcomings. But despite their vaunted ‘egocentricity’, another prominent trait in the standard psychopathic profile is a characteristic failure to look after themselves; in an important way, psychopaths appear to be as careless of themselves as they are of others. Assuming that the standard profile is largely correct, the question is how these moral and prudential deficits are related. Are they linked in some non‐accidental way? This paper (...) is a sympathetic exploration and articulation of the hypothesis that psychopathy involves an incapacity for critical distance from from one's own impulses and inclinations, an incapacity that would explain the lack of both prudential and moral regard. (shrink)

This book compiles and reviews the most prominent linguistic theories into a single source that serves as an essential reference for future solutions to one of the most important challenges of our age.

jild 1. ʻIbādāt -- jild 2. ʻĀdāt -- jild 3. Muhlikāt -- jild 4. Munjīyāt.

Different aspects of ethics in Quran and Islamic teachings.

t. 1. O kierunkach upływu czasu w dziele sztuki -- t. 2. O osobliwościach upływu czasu w dziele sztuki.

t. 1. Recentywizm kwantowy -- t. 2. Zasada antropiczna w filozofii a recentywizm.

Hindu religious philosophy of femininity.

Un texte inédit de Jan Patocka (1907-1977) intitulé " Sur les problèmes des traductions philosophiques " (1968) dans une traduction française originale d'Erika Abrams ouvre ce volume collectif qui cherche à penser l'existence humaine et le monde commun grâce à l'oeuvre aussi capitale que protéiforme de ce philosophe tchèque. Des spécialistes en phénoménologie, en philosophie sociale et politique, en anthropologie et en esthétique déploient ici sa richesse et sa fécondité à travers quatre problématiques : le Monde commun, le Mouvement critique (...) de la liberté, la Phénoménologie et la théorie du mouvement de l'existence, le Temps et l'Histoire. (shrink)

Short biographical sketches of philosophers, B.C.