La lutte contre le terrorisme constitue un des axes de la politique étrangère des États. La France mène, ces vingt dernières années, une politique correspondant aux recommandations officielles élaborées par les hauts fonctionnaires du Quai d’Orsay. Or, loin d’une culture commune partagée par tous, la vision du terrorisme des diplomates français révèle plusieurs temporalités subjectives fondées sur des interactions qui les structurent et dépendent de processus de reconnaissance et de son déni entre acteurs sur la scène internationale. Les croyances philosophiques (...) permettent de repérer les temporalités subjectives à travers des systèmes de croyances concurrents parmi les diplomates français. Ils permettent également de cerner la césure suivante : un temps de « longue durée », propre à l’État et ses représentants ; un temps cyclique et court, propre au terroriste qui est mis à l’écart de la longue durée. Cette césure temporelle se traduit ainsi par l’esquisse d’une typologie entre temporalités « hubristique » et « civilisatrice », qu’on attribue aux catégories des énarques et des cadres d’Orient. Elle révèle enfin l’influence de ces conceptions temporelles sur les orientations stratégiques de l’État pour répondre à la violence terroriste. (shrink)

Explaining moral intuitions is one of the hot topics of recent cognitive science. In the present article we focus on a factor that attracted surprisingly little attention so far, namely the temporal order in which moral scenarios are presented. We argue that previous research points to a systematic pattern of order effects that has been overlooked until now: only judgments of actions that are normally regarded as morally acceptable are susceptible to be affected by the order of presentation, and this (...) in turn is only the case if the dilemma is immediately preceded by a dilemma in which the proposed action was considered as not morally acceptable. We conducted an experiment that largely confirmed this pattern and allowed us to analyze by what individual level responses it was generated. We argue that investigating order effects is necessary for approaching a complete descriptive moral theory. Furthermore, we discuss the implications of these findings for moral philosophy. (shrink)

In the verse of Sūrah al-An'ām 6/38, "Nothing has we omitted from the Book" as it is stated in the 59th verse of the same sūrah, “Anything fresh or dry (green or withered) but is (inscribed) in a record clear (to those who can read)." has been commanded. In the verses of the an-Naḥl 16/44 and 89, it is stated that it was revealed to the Prophet to explain to people everything that was revealed to them. In this meaning, there (...) are other verses in the Qur'ān. Based on these and similar verses, according to some, the Qur'ān; it is a general source of information that anyone who has lost his camel's bridle as an allusion to all knowledge, all knowledge of those before him and those who will come until the Day of Judgment, can find it in the Qur'ān. On the contrary, according to some, it is useless to look for everything in the Qur'ān, which was sent for the guidance of man, happiness in this world and the hereafter, and it is necessary to look for things in line with his goals. From this point of view, the article focuses on the content of the thesis that there is knowledge of everything in the Qur'ān, in Turkish and Arabic websites, and it is tried to understand how the Qur'ān is portrayed as a source of information on these platforms. While doing this, a search was made on Google, one of today's popular and easy access to information platforms, by typing ‘Is there everything in the Qur'ān’. And the content in the first five rows, written and visual, was transferred to the study without falling into repetition. Among these, an evaluation was made based on the most read internet sites and it was seen that the general opinion was that there is everything in the Qur'ān. Content creators have often answered the question of how such a thing is possible, by analogy, in which all the information of a tree is stored in a kernel, a large bale of cotton takes up very little space when compressed, or -in an easy-to-understand analogy for today's people- huge amounts of memory cards are stored in tiny memory cards explained by compressing information. As proof of this, History in the Qur'ān, Technology in the Qur'ān, Astronomy in the Qur'ān and Mathematics in the Qur'ān, are just a few of the titles in this content. Again, according to those who think this way, it is another way of explaining the subject that the Qur'ān is secret and only those who have deepened in science and have certain competence can discover that secret when the time comes. On the other hand, there are also some who say that there is no knowledge of everything in the Qur'ān, even if it is a little. Despite the verses stating that nothing is missing in the book and that everything wet and dry is in the book, it is important how those who hold this view explain the subject. For example, the concept of kitāb is one of the words that have a wujūhāt (different meanings) when the whole of the Qur'ān is taken into account. Because, in various places in the Qur'ān, this word is used in the meaning of the Qur'ān, the lawh-i mahfūẓ, the written/obligatory and the book of deeds. In addition, even if the Qur'ān is meant, it has been stated that the wording here is common, not in the meaning that the knowledge of everything is in the Qur'ān, but in the sense that the things about guidance or in line with the goals of the Qur'ān can be found in it. As a matter of fact, there are other examples of this in the Qur'ān. Considering the context, there is no explicit or implicit presumption in the relevant verses that the Qur'ān is meant by the kitāb-ı mubīn (a revealed book). Therefore, the first period commentators and later commentators understood this expression not as the Qur'ān, but as the lawh-i mahfūẓ. Interestingly, some of the content producers of the website were able to claim that although the commentators expressed their views in writing or orally, the Qur'ān was meant by the kitāb-ı mubīn, and the preference for the lawh-i mahfūẓ needed explanation. As a result, it is understood that those who claim to have all the information in the Qur'ān actually understand the verses in question literally. If the Qur'ān has everything, it is the necessary consequence of this proposition that the Qur'ān will suffice for us without the need for anything else. In our opinion, it is an important contradiction that among those whose views are given, that they leave the method aside on this issue, even though they emphasize reason and method. This makes it very difficult to obtain healthy information about the epistemic value of the Qur'ān from the internet, which is a popular source of information, and to clarify the mind of ordinary people on this subject. (shrink)

We argue that ownership is a highly flexible concept, shaped by both innate and learned aspects, and heavily influenced by culture. Boyer's model focuses solely on universal personal ownership, neglecting other forms such as shared ownership, fractionalized property rights, and the ownership of the meanings and memories attached to possessions. A comprehensive understanding requires considering diverse human relationships with objects.

Evidence about whether reflective thinking may be induced and whether it affects utilitarian choices is inconclusive. Research suggests that answering items correctly in the Cognitive Reflection Test (CRT) before responding to dilemmas may lead to more utilitarian decisions. However, it is unclear to what extent this effect is driven by the inhibition of intuitive wrong responses (reflection) versus the requirement to engage in deliberative processing. To clarify this issue, participants completed either the CRT or the Berlin Numeracy Test (BNT) – (...) which does not require reflection – before responding to moral dilemmas. To distinguish between the potential effect of participants’ previous reflective traits and that of performing a task that can increase reflectivity, we manipulated whether participants received feedback for incorrect items. Findings revealed that both CRT and BNT scores predicted utilitarian decisions when feedback was not provided. Additionally, feedback enhanced performance for both tasks, although it only increased utilitarian decisions when it was linked to the BNT. Taken together, these results suggest that performance in a numeric task that requires deliberative thinking may predict utilitarian responses to moral dilemmas. The finding that feedback increased utilitarian decisions only in the case of BNT casts doubt upon the reflective-utilitarian link. (shrink)

The introduction of Artificial Intelligence systems has demonstrated impeccable potential and benefits to enhance the decision-making processes in our society. However, despite the successful performance of AI systems to date, skepticism and concern remain regarding whether AI systems could form a trusting relationship with human users. Developing trusted AI systems requires careful consideration and evaluation of its reproducibility, interpretability, and fairness, which in in turn, poses increased expectations and responsibilities for data scientists. Therefore, the current study focused on understanding Canadian (...) data scientists’ self-confidence in creating trusted AI systems, while relying on their current AI system development practices. (shrink)

This study investigated how preservice teachers develop collective efficacy when preparing lesson plans for a science methods course, and how this collective efficacy changed over time. The data were collected from four preservice science teachers working in a group to fulfil the requirements of the course. Findings revealed that four factors, including collaborative work, sharing the same goal, attitudes towards group work and group cohesion, played an important role in the development of collective efficacy among preservice teachers. The study also (...) showed that collective efficacy improved continuously over the semester. (shrink)

Contemporary scholarship on speculative fiction has increased in Europe and the United States substantially in recent years. An upsurge in the number of speculative literary works and cinematic adaptations has played an instrumental role in this growing interest. Turkish writers have also joined this trend since they are now writing more speculative fiction. The aim of this study is therefore to present an overview of speculative fiction studies in Turkey and to introduce speculative fiction in Turkish literature from the second (...) part of the nineteenth century until the present day. Such a projection will acquaint scholars with scholarship on speculative fiction and relevant literary production in Turkey. This critical survey hopes to pique international scholarly curiosity about the Turkish tradition of speculative fiction and to inspire a revitalization of relevant scholarship in Turkey. (shrink)

More’s Utopia has been translated a number of times into Turkish and continues to be translated as a classical, significant text. It is taught academically in disciplines such as political science, philosophy, history, sociology, and literature as part of the curriculum for both undergraduate and graduate university levels. In addition to responding to academic demand, different publishing houses continue publishing the novel in the interest of the general reader. Most of the translations are based on English editions such as Ralph (...) Robinson’s translation, Gilbert Burnet’s translation, Paul Turner’s translation, and the Everyman’s Library version. The Turkish translations... (shrink)

Haber-i vâhidin delil değeri problemi, 2. (8.) yüzyıldan itibaren kelamcılar (:Mutezile), fıkıhçılar ve hadisçiler arasında tartışılan ve hakkında kayda değer bir literatür ortaya çıkan usûlî konuların başında gelmektedir. Şeybânî (ö. 189/805), Şâfiî (ö. 204/820), İsâ b. Ebân (ö. 221/836) ve Buhârî (ö. 256/870) gibi sünnî ekolün tanınmış fıkıh ve hadis alimlerinin haber-i vâhid lehine ortaya koydukları çalışmalar bu noktada oldukça etkili olmuştur. Bu etkinin bir sonucu olarak başlangıçta haber-i vâhidi toptancı bir yaklaşımla reddeden Mutezili isimler, yerini zamanla Ebû Ali el-Cübbâî (...) (ö. 303/916) gibi başka bir delille desteklenmesi şartıyla kabul eden alimlere bırakmıştır. Cübbâî, muhtemelen Kitâbü’l-ahbâr isimli günümüze ulaşmayan çalışmasında, hem tek kişinin haberi anlamındaki haber-i vâhidin hücciyet delillerini tenkit etmiş hem de çeşitli delillerle kendi kişisel görüşünü temellendirmeye çalışmıştır. Onun bu tenkit ve görüşleri, 4. (10.) yüzyılın önemli Hanefi fakih ve usulcüsü Cessâs (ö. 370/981) tarafından usul ilminin kurucu metinlerinden el Fusûl’de üstü kapalı bir şekilde nakledilmiş ve eleştirel bir değerlendirmeye tabi tutulmuştur. Araştırmamızda Cübbâî’nin, haber-i vâhidin delil değeri, kabul şartları konusundaki eleştiri ve görüşleri ile Cessâs’ın ona verdiği cevaplar ve karşı eleştirileri ele alınmıştır. (shrink)

Deleuze’ün Spinozacı yaşam tahayyülünde ‘ne yapmalıyız?’ sorusuna normatif, ahlaki ya da siyasi bir yanıt bulamıyoruz ama varoluşu düşünmenin içkin bir olanağını keşfediyoruz. Düşünmeye 'dışarıdan' yani dünyadan başlamak insani (kurgusal) bir dünyaya değil, içinde yaşadığımız gerçek dünyaya inanmak demektir. İçkinliğin politik anlamı düşünceyi dünyaya getirmektir.

Bayʿ al-wafā is a fatwa issue (waqıʿat/nawazil) in the form of a legal solu-tion (hīla al sharʿiyyah), the legal nature of which was intensely debated by Central Asian Hanafi jurists. This contract appears to be a practice by which Muslim communities living in Central Asia, particularly in Bukhara and Samarkand, were able to conduct their debt relations without involving interest. The initial assessments regarding the legal nature of bayʿ al-wafā, for which there is no transmission from the founding imams, emerged (...) in the fatwas of Central Asian Hanafi scholars in the 4th/10th century. Subsequently, from this century, when the first examples of fatwa literature were penned, to the 6th/12th century, when the most advanced and influential examples were produced, there were many different opinions on the legal nature of this contract according to the Hanafī doctrine. In this study, based on the fatwa literature that emerged between these centuries, the chronological development of opinions on the legal nature of the bayʿ al-wafâ contract has been examined. Furthermore, this study also addresses the fundamental trends that have led to different assessments on the subject and identifies the subordinate and opposing views concerning it. (shrink)

This article supports the thesis that the rejection of the analytic/Continental distinction is not possible with an analytic point of view, and grounds the possibility of authentic philosophy within the reasons for the existence of contemporary Continental philosophy. After the presentation of the problem, in the first part, the reasons why classical philosophy was experienced as a way of life in ancient Greece is explained and associated with the act of ‘parrhesia’. In the second part, the rise of the analytic/Continental (...) distinction and the dogmas of reductionism and scientism are shed light on with reference to the texts of some pioneering analytic philosophers. Afterwards, the problem of hegemony in the Anglophone world is pointed out and the position of Continental philosophy is reconsidered under the conceptualization major and minor philosophy. Finally, contemporary Continental philosophy is defined as ‘authentic philosophy’ due to the rhizomatic connections it establishes both in itself & at an interdisciplinary level. (shrink)

It is a matter of philosophical debate whether Jonathan Israel’s assessment of Spinoza’s notion of ‘state religion’ can be interpreted as an atheistic and Marxist reading of Spinoza. Contrary to the widely accepted view, Spinoza has a peculiar understanding of religion; and thus, his views cannot, simply, be equated with atheism. By relying on this fact, in this article, I am going to shed light on the issue and try to show to what extent Israel’s interpretation goes beyond what Spinoza (...) himself claims and whether or not Spinoza’s views can make him an atheist. Another concern of the text will be elucidating Marx’s critique of Bruno Bauer’s argument for the abolition of religion and laying bare if there is any continuity between Marx and Spinoza on the problem of religion. After Israel’s interpretation is restated, both Spinozistic view of religion, as he puts forward in the Theological-Political Treatise [Tractatus Theologico- Politicus, 1670] and Political Treatise [Tractatus Politicus, 1676] and Marx’s arguments on the same issue in “On the Jewish Question” [in Deutsch-Franzosische Jahrbucher, 1844] will be examined in detail. Depending on these investigations, it will be argued that what Israel defends in his text Radical Enlightenment [2001] does not make Spinoza an atheist; on the contrary, although Spinoza is not an advocate of the commonsensical view of religion, he defends his own understanding of religion—which causes him to be regarded, prejudicedly, as an atheist. Furthermore, it will be pointed out that Israel’s interpretation cannot be a Marxist interpretation either because Marx’s critique of religion is generally misunderstood and mistaken with that of Bruno Bauer. Neither Spinoza’s views on religion nor that of Marx are completely compatible with what Israel defends in Radical Enlightenment; nevertheless, this does not mean that Israel tries to make an atheist or Marxist out of Spinoza through his appropriation of the philosopher. (shrink)

In his text, “The Question Concerning Technology”, Heidegger argues that modern mind is unaware of Being’s self-destining which determines Dasein’s relation to their own essence and that of other beings because it is in a delusion of being an ‘efficient cause’. A bluntness of this kind not only endangers human-freedom but also puts natural entities at the risk of losing their authenticity since the modern mode of production regards nature as a reserve that is constantly in the service of human-doings. (...) Accordingly, the discussion carried out in this article is, despite his criticism of the conception of ‘agency’ underlying western metaphysics, whether or not Heidegger overcomes the problem of anthropocentrism in his own philosophy. (shrink)

Bu çalışmada Gilles Deleuze’ün Felix Guattari’yle iş birliğinden önce kaleme aldığı eserlere damgasını vuran Nietzsche okumasının anahtar kavramlarına odaklanılmakta ve Deleuze’ün Nietzsche alımlaması ile kendi fark felsefesi arasındaki ilişki açığa çıkartılmaktadır. Deleuze’ün okumasında öne çıkan temalar: Platonculuğun ters yüz edilmesi ve anti-felsefeye çağrı; nihilizmin aşamaları ve ahlaki değerlerin soybilimsel çözümlemesi; güç-istenci ve bedenin bir kuvvetler çokluğu olarak yeniden kavranması ve eleyici bir ilke olan ebedi dönüşün ‘kendinde fark’ı olumlaması şeklinde sıralanabilir. Bu konuların kesiştiği nokta Nietzsche’nin rasyonalizm karşıtlığıdır. Nietzsche, erken dönem (...) metinlerinden Tragedyanın Doğuşu ’nda, ‘Platonik İdea’nın ölü hakikatinin karşısına, kendini daima şeylerin oluşu vasıtasıyla yani görünüşün görünüşünde duyumsanabilir kılan varoluşun ‘ilksel birliğini’ koyar. Deleuze’e göre Nietzsche’nin felsefesi, yaşamın olumlanmasına yönelik anti-Platoncu bir başkaldırı niteliği taşır; çünkü o, “güç-istenci” ve “ebedi-dönüş” kavramları aracılığıyla görünüş dünyasına içkin dinamik ve yaşamsal ilkeleri, geleneksel felsefenin özne, özdeşlik ve temsil gibi kurgularına karşı savunur. Bu açıdan Deleuze, Nietzsche’nin güç istenci düşüncesini, bedeni ve dünyayı kuvvetlerin karşılıklı ilişkileri bağlamında yeniden yorumlamamıza olanak veren bir yaklaşım olarak değerlendirir. Ebedi dönüş öğretisi ise, bir yandan varoluşa içkin yazgıyı olumlayan, diğer yandan nihilist değerleri eleyen kozmolojik dönüşün şiirsel bir yorumudur. (shrink)

This thesis analyses Deleuze & Guattari’s notion of becoming through certain performative encounters in contemporary political art, and re-conceptualizes them as “art(s) of becoming”. Art(s) of becoming are actualizations of a non-representational –minoritarian– mode of becoming and creation as well as the political actions of fleeing quanta. The theoretical aim of the study is, on the one hand, to explain how Platonic Idealism is overturned by Deleuze’s reading of Nietzsche and Leibniz, and on the other hand, how Cartesian dualism of (...) mind and body is surpassed by following a Spinozistic theory of affects. In this respect, the dissertation has both theoretical and practical dimensions. Since art(s) of becoming are bodies without organs which constitute their own lines of flight through a process of minoration, the concepts of body, affect, becoming, and intensity are central to this study. For the same reason, this is an attempt to show the intersections of philosophical, political and aesthetic domains in Deleuze’s theory of sensation which is part of his general practice of philosophy, that is, a quest for establishing an ontology of immanence as opposed to identitarian metaphysics. (shrink)

Yıldız Atasoy’s recent survey of state transformation in Turkey reiterates some of the most typical shortcomings of Marxian approaches to the Ottoman/Turkish modernisation. This involves an ahistorical conception of capitalism reduced to commercial expansion and a structuralist method that transhistoricises the historical differentiation of the economic from the political. Combined together in Atasoy’s book, capitalism no longer exists in the shape of specific social relations and particular juridical/political forms, but rather it precedes and determines them. Consequently, social struggles (...) over production and reproduction are separated from and no longer implicated within struggles over the redefinition of citizenship, secularism and democracy. An implicit economic determinism eventually prevails, reproducing functionalist modes of argumentation. Based on a theoretical and historical critique of Atasoy’s argument, this review seeks to provide new insights into Ottoman/Turkish modernity from a Political Marxist perspective. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Epistemological Warfare and Hope in Critical Dystopia by Emrah AtasoyClaire P. CurtisEmrah Atasoy. Epistemological Warfare and Hope in Critical Dystopia. Ankara: Nobel Bilimsel Eserler, 2021. vii+ 167 pp. ISBN: 978-625-7589-04-8This book is an application of the idea of critical dystopia to three understudied novels and the beginning of an argument about utopian desire itself. Emrah Atasoy, a prolific author who reviewed Turkish speculative fiction in a (...) well-received 2021 Utopian Studies article, is modeling a search for hope in dystopian texts. In this book, derived from his dissertation, he examines three British novels written in three different eras of the twentieth century: Katherine Burdekin's Swastika Night (1937), Anthony Burgess's The Wanting Seed (1962), and P. D. James's The Children of Men (1992). In each novel, Atasoy argues, the protagonists move from an ignorance that served the interest of the dystopian forces to a resistant knowledge that should be read as offering hope, both as resistance and as knowledge.The book is organized in a straightforward way, with an introduction, conclusion, and then three analytical chapters, one for each of the novels. The introduction is expansive, offering both brief surveys of the nature of utopia and dystopia and a recounting of a number of themes taken up by dystopian texts: education, politics, gender roles, family life, and more. Layered onto this is a discussion of theorizing around knowledge and power and the transition from ignorance to understanding. The chapters focused on the individual novels are all similarly expansive. Atasoy offers biographical information about the authors along with considerations of the primary social and political events to which the authors might be responding. The analyses of the novels focus primarily on the motivations of the protagonists, but interspersed in the plot summaries are narrative cul-de-sacs explaining particular textual details (for example, the discussion of Theo's choice of the Greek statue of Diadoumenos as allocation to leave a note for the Warden [James, 37]). These [End Page 519] little detours are often interesting but can be distracting from the primary analytic focus.The analyses themselves also cover a lot of territory. The middle section of the chapter on The Children of Men (118–34) includes discussions of power, eugenics, religion, sexuality, punishment, assisted suicide, and immigration. Each of these is used to elucidate modes of social and political control wielded by the Warden, but the sheer number of issues included in the fast-moving analysis left me wanting more. Atasoy's analysis of Quietus nicely captures the ways in which James has created a world where the elderly are both encouraged and manipulated to end their lives for the good of the whole. This discussion fits especially well with the larger focus of his analysis on modes of social engineering. Fewer themes and more close readings like this one would have deepened the reading experience. But for anyone beginning a project on one of these novels, this book is a good place to start.This book begins and ends with the interesting contention that times of catastrophe diminish the literary production of utopia, and potentially the capacity for hope itself. While the point of this book is not to defend this claim empirically, it is one worth considering for any scholar of utopia, or any person interested in the potential of future change for the better. The book may underplay the fact of twentieth-century literary utopias (there is a brief discussion of the feminist utopias written in the 1970s and 1980s), but it is surely correct that there is an imbalance in the production of utopia in favor of dystopia. Utopias are more challenging to construct and potentially (especially in this day and time) less formulaic than dystopia, which is an increasingly popular (and marketable) genre.Kim Stanley Robinson noted in a recent interview that "[utopias] shape people's conception of what's possible that could be good in the future."1 Atasoy's book offers the possibility that a close reading of dystopian texts might well help us uncover other ways of finding out what future good is possible. By extolling the value of finding the... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Past and Future of Utopian StudiesLaurence Davis (bio)This critical forum on “The Past and Future of Utopian Studies” originated as a roundtable discussion at the conference, “Opening Utopia: New Directions in Utopian Studies,” held at the University of Brighton in July 2022. The title of the conference reflected a determination on the part of the program coordination team—Patricia McManus (University of Brighton), Laurence Davis (University College Cork), Siân (...) Adiseshiah (Loughborough University), Antonis Balasopoulos (University of Cyprus), Tom Moylan (University of Limerick), Michael G. Kelly (University of Limerick), Emrah Atasoy (Cappadocia University), and Ross Sparkes (University of Brighton)—to make the conference an inclusive and potentially radically transformative event, one that would challenge entrenched orthodoxies in the field of utopian studies and help scholars and activists chart new directions in utopian scholarship and practice.This transformative ethos was reflected in the collaboratively produced conference call for papers, which stipulated that the event was dedicated to an exploration of radical utopian thinking and revolutionary praxis. The conference, we emphasized, was intended to create a welcoming and broadly [End Page 478] inclusive space where participants could explore the role of utopian thinking, imagination, and practice in addressing some of the fundamental challenges of our times. Towards this end we appended to the call a section, entitled “USS and Utopia Beyond the University,” in which we noted that our aim was to design a program that would center work intended to blur or break the well-policed and expensive borders between the university and the communities within which universities sit. We proposed, and indeed later fulfilled the promise, to work with local activists in Brighton to establish some in-person and remote-access events that would highlight and explore radical hope as it is present in the politics of migrant solidarity, co-housing initiatives, and anarchist and queer groups and spaces. We also explicitly invited contributions from those working outside the formal limits of academia or who were inside academic spaces pushing out. The enthusiastic response to the call for papers exceeded all expectations, and the resulting conference program was exceptionally varied and promising and indeed suggestive of many possible new directions in utopian studies. What follows in this special section of Utopian Studies is a product of one very lively five-person conference panel that I co-organized with Antonis Balasopoulos (University of Cyprus).The chief impetus for the transformation from conference panel to special journal section was an email invitation from the then-editor of Utopian Studies, who had attended the session and who subsequently invited us to revise and elaborate the talks for publication in the journal. Interestingly, the journal editor suggested that the contributions might provide answers to two questions: first, “where do you see the value of utopian studies in our dark times?” and second, “how can utopia and utopianism inspire activism and political changes?”In response, and speaking in my capacity as the panel chair and prospective editor of the special section, I noted that while it would be fascinating to see the contributors address questions of the value of utopian studies in our dark times, and specifically how utopia and utopianism might inspire activism and political change, such a remit would not get to the heart of what was distinctive about either our panel or the Brighton conference as a whole. The Brighton conference was dedicated specifically to an exploration of radical utopian thinking and revolutionary practice. And its title, “Opening Utopia: New Directions in Utopian Studies” suggested that utopia can be a catalyst for transformative change only if the study of utopia(s) is itself open, or “opened,” to radical influences. In our panel we explored both the past and some possible futures of utopian studies and considered “new [End Page 479] directions” that might facilitate more radical utopian thinking and revolutionary practice. While all of the contributors celebrated utopia’s transformative potential, they also criticized aspects of the field of utopian studies that arguably have limited that transformative potential, including its “blind spots” in relation to the “organizational imaginary” (Balasopoulos), its own privileged “whiteness” and colonial prerogatives (Edwards), its Anglo-American focus and tendency to overlook significant social movements outside... (shrink)

What does it mean to keep an “open mind”? In casual conversation it’s a popular phrase with enough common sense to negate much need for debate about what the speaker means. Someone with an open mind might be considered considerate, equanimous, empathetic, a good listener, curious, or flexible in opinion. In Western culture an open-minded person might be receptive to new ideas, possibilities, and interpretations, suggesting that they successfully maintain an engaged yet dynamic mental relationship to various subjects or challenges. (...) Yet in science’s nascent study of consciousness, the notion of a mind “opening” is complicated by the field’s inability to clearly articulate what a mind is, let alone how, or into what, it might open. It is the purpose of this research to present the biological significance of “open-mindedness” in order to discuss possible phenomenological implications pertaining to neural correlates of consciousness (NCC). In his seminal book The Open Work, Umberto Eco describes “openness” as a phenomenon of conscious organization that “locates the infinite at the very core of the finite,” and “invites us to conceive, feel, and thus see the world as possibility.” Utilizing the methods of Mechanics, Dynamics, Aesthetics (MDA) analysis, my critical phenomenological inquiry extends Eco’s lens of cultural semiotics into quantum biology to provide key insights for understanding the aesthetic role of field dynamics in qualia physics—as interpretive events (i.e., watching a film, tasting a dessert, or drawing). In particular, pairing Eco’s semiotic analysis of openness with Hameroff and Penrose’s OR Theory concerning cognitive qualia-producing architectures such as microtubules, raises how sensations between organisms and the Zero Point Field (ZPF) are absorbed, integrated, and transmitted through quantum Stochastic Electrodynamic (SED) information states proposed by Joachim Keppler. Therefore, we can say that living systems are those systems that have adapted their material capabilities (including fundamental principles of self-organization and complexity in common cognitive architectures like awareness and attention) to perceive and critically interpret coherently. That is to say—biology has evolved to make meaning through its very aliveness. Our conscious ability to open our minds in order to interpret and communicate our sensations, thoughts, and complete experiences, therefore reveals a radically multidimensional bio-geometry and biolinguistics based on a field dynamics, which Eco’s work constructs. Via an aesthetic information theory, Eco describes this phenomenon as, “a practical level of poetics that acts as programmatic projects for creation.” The writings of Rumi, Husserl, Dewey, Emerson, Merleau-Ponty, Hegel, and others confer depth to the emergent mechanics of perception found throughout biotic systems. Eco’s ideas thereby provoke discourse on the role of openness within recent theoretical works by Jeremy England, Anirban Bandyopadhyay, Robert Lanza, Deepak Chopra, Ervin Laszlo, Giulio Tononi, Stuart Kauffman, Walter J. Freeman, Robin Carhart-Harris, Mark P. Mattson, Robert R McCrae, Selen Atasoy, Katherine Peil, Terence Deacon, and David Chalmers. Unlike models of consciousness that arise from closed, local computation, I argue that the phenomenon of open mindedness unifies cultural and scientific concepts of consciousness as life’s critical integrative force. (shrink)

The Studies in Islamic Philosophy begins with a highly readable, annotated translation of Ghazali's Faysal al Tafriqa. Abu Hamid al Ghazali, one of the most famous Muslim intellectuals in the history of Islam set out to provide a legally sanitized definition of Unbelief as the basis for a criterion for determining who, as far as theology is concerned, is to be considered a Muslim and who is not.

The Studies in Islamic Philosophy begins with a highly readable, annotated translation of Ghazali's Faysal al Tafriqa. Abu Hamid al Ghazali, one of the most famous Muslim intellectuals in the history of Islam set out to provide a legally sanitized definition of Unbelief as the basis for a criterion for determining who, as far as theology is concerned, is to be considered a Muslim and who is not.

Abu Hamid al Ghazali, one of the most famous intellectuals in the history of Islam, developed a definition of Unbelief (kufr) to serve as the basis for determining who, in theological terms, should be considered a Muslim and who should not. Jackson's annotated translation is preceded by an introduction that reconstructs the historical and theoretical context of the Faysal and discusses its relevance for contemporary thought and practice.

1. The texts and inscriptions dating from the early period – roughly the first 500 years after the Buddha’s passing away – do not support the conclusion that fully-fledged sects existed at that time. Rather, we should think in terms of ‘sectarian tendencies’ that emerged as actual sects towards the end of the early period. The available sources that speak of the First Schism are best read as sectarian accounts depicting the situation in the Buddhism of their own time – (...) roughly 100-500 CE – rather than as historical records of the pre-A?okan era. 2. All of the Sthavira sources mention the so-called ‘five theses’ of the Mah?sa?ghika as either the cause of the First Schism or as important doctrinal issues. And a review of relevant Vinaya sources demonstrates that the ‘five theses’ were probably accepted within the Mah?sa?ghika, which confirms that this was likely the principal cause of the First Schism. (shrink)

Gayretimin bir kısmı bilim dünyasına hizmet, ama diğer çok mühim bir gayesi ise; koskoca bir İslam aleminin yitirmiş olduğu kendine hürmeti, güveni ve insanlık tarihindeki yerini hatırlatmak, kaybettiklerini inşa etmek içindir. Prof. Dr. Fuat Sezgin Prof. Dr. Fuat Sezgin anısına ithaf ettiğimiz Felsefe ve Din Bilimleri Özel Sayımıza hoşgeldiniz. Prof. Dr. Fuat Sezgin, 24 Ekim 1924 tarihinde Bitlis’te dünyaya gelen Fuat Sezgin, il-kokulu Doğubayazıt’ta, ortaokul ve liseyi ise Erzurum’da bitirdikten sonra 1943 yılında İstanbul’a geldi. İstanbul Üniversitesi şarkiyat (Doğu bilimi) Araştırmaları (...) Enstitüsü’nde ünlü Alman şarkiyatçı Prof. Dr. Hellmut Ritter’in (1892-1971) öğrencisi olan Sezgin, Ritter’in tavsiyesi üzerine İslâm bilimlerine yöneldi. 1951’de İstanbul Üniversitesi Edebiyat Fakülte-si’den mezun olduktan sonra Arap Dili ve Edebiyatı alanında “Buhârî’nin Kaynakları Hakkın-da Araştırmalar” başlıklı teziyle doktorasını tamamladı. Bu çalışmasıyla, hadis kaynağı olarak İslâm kültüründe önemli bir yere sahip olan Buhârî’nin sözlü kaynaklar yerine yazılı kaynaklara dayandığı tezini ortaya attı. Doçent unvanını 1954 yılında alan Sezgin, 1960 askeri darbesinin ardından üniversi-telerden uzaklaştırılan 147 akademisyen arasında kendi adının da bulunması üzerine 1961’de Türkiye’den ayrıldı ve çalışmalarına Goethe Üniversitesi’nde (Frankfurt) devam etti. Câbir bin Hayyân hakkında hazırladığı ikinci tezini 1965’te Goethe Üniversitesi Doğa Bilimleri tarihi Enstitüsü’ne sunan ve bir yıl sonra profesörlüğe yükseltilen Sezgin, aynı yıl kendisi gibi şarkiyatçı olan Ursula Sezgin ile Evlendi. Alanında şimdiye kadar yazılan en kapsamlı eser kabul edilen Geshichte des arabisc-hen Schrifttums (Arapça Yazma Eserler Literatürü Tarihi) başlıklı kapsamlı eserinin ilk cildini 1967’de yayımlayan Sezgin, 1978’de Kral Faysal İslâmi İlimler Ödülü’ne lâyık görüldü. Bu ödül nedeniyle kendisine takdim edilen maddi desteği değerlendirerek 1982’de Goethe Üniversitesi Arap-İslâm Bilimleri Tarihi Enstitrüsü’nü, ertesi yıl ise bu enstitü bünyesinde, tarih boyunca Müslüman bilim insanlarının icat ettiği 800’den fazla bilimsel alet ve düzene-ğinin modellerinin sergilendiği İslam Bilim ve teknoloji Müzesi’ni kurdu. Bu müzenin bir benzerini 2008 yılında istanbul’da kuran Sezgin, 2010 yılında Prof. Dr. Fuat Sezgin İslam Bilim Tarihi Araştırmaları Vakfı’nın kuruluşuna öncülük etti. Kahire Arap Dili Akademisi, Şam Arap Dili Akademisi, Fas Rabat Kraliyet Akademisi, Bağdat Arap Dili Akademisi, Türkiye Bilimler Akademisi şeref üyeliği de dâhil olmak üzere çok sayıda ödül ve nişana layık görülen Sezgin’e; Erciyes Üniversitesi, Atatürk Üniversitesi, Süleyman Demirel Üniversitesi ve İstanbul Üniversitesi tarafından fahri doktora unvanları verildi. Frankfurt am Main Goethe Plaketi, Almanya Üstün Hizmet Madalyası, İran İslâmi Bilimler Kitap Ödülü ve Cumhurbaşkanlığı Kültür ve Sanat Büyük Ödülü ile taltif edildi. Prof. Sezgin’in öncülüğünde kurulan İstanbul İslâm Bilim ve teknoloji tarihi Müzesi, Kültür ve Turizm bakanlığı 2016 özel Ödülü’ne lâyık görüldü. Arapça, Süryanice, İbranice, Latince ve Almanca başta olmak üzere 27 dil bilen Prof. Dr. Fuat Sezgin, 30 Haziran 2018’de İstanbul’da vefat etti ve Gülhane Parkı’ndaki İstanbul İslâm Bilim ve teknoloji tarihi Müzesi’nin bahçesine defnedildi. Vefatının ardından, 2018/6 sayılı Cumhurbaşkanlığı genelgesi ile 2019 yılı “Prof. Dr. Fuat Sezgin Yılı” olarak ilân edildi. Cumhurbaşkanlığı genelgesinde "İslam kültür ve medeniyetinin daha iyi anlaşılmasını sağlamak ve onu yeni nesillere en doğru şekilde aktarmak amacıyla yapılacak söz konusu çalışmalara ilgili tüm kamu kurum ve kuruluşlarınca her türlü destek ve katkının sağlanması hususunda gereğini rica ederim." İfadelerine yer verilerek Fuat Sezgin’in ülke sathında anlatılması ve düşüncelerinin anlaşılması için çeşitli faaliyetlerin yürütülmesi istenmişti. Koordinasyon Merkezi olarak da Kırıkkale Üniversitesi seçildi Dünyanın önde gelen bilim tarihçilerinden olan, İslam Bilim Tarihi alanındaki çalışmaları bulunan Prof. Dr. Fuat Sezgin’i gelecek nesillere tanıtmak, fikirlerini anlatmak amacıyla Sivas Cumhuriyet Üniversitesi tarafından da birçok faaliyet yapıldı. Dünyanın önde gelen bilim tarihçilerinden Prof. Dr. Fuat Sezgin’e, İslam Bilim Tarihi alanındaki çalışmalarından dolayı Üniversitemiz tarafından “Fahri Bilim Doktoru” unvanı verildi. Prof. Dr. Sezgin’e fahri bilim doktoru unvanı verilmesi dolayısıyla Üniversitemiz Kül-tür Merkezi’nde düzenlenen tören İstiklal Marşımızın okunması ve saygı duruşuyla başladı. Programa Rektörümüz Prof. Dr. Alim Yıldız, Sivas Belediye Başkan Yardımcısı Ah-met Özaydın, Fatih Sultan Mehmet Üniversitesi Rektörü Prof. Dr. Musa Uzun, öğretim elemanları ve öğrenciler katıldı. Rektörümüz Prof. Dr. Alim Yıldız yaptığı açış konuşmasında, "İnsanlara İslam bilimlerinin gerçeğini tanıtmak, benlik duygularını olumsuz etkileyen yanlış yargılardan onları kurtarmak ve ferdin ehemmiyetine olan inancı kazandırmak amacıyla İslam Bilimi Tarihi araştırmalarına adanmış bir ömürdür Prof. Dr. Fuat Sezgin Hocamız. Öyle büyük bir otoritedir ki onu anmadan, onun hazırladığı eserlere bakmadan, bilim tarihiyle, İslam tarihiyle ilgili ortaya bir şeyler sunabilmek çok zordur. Bilim tarihinin en çalışkan, en birikimli bilim insanlarından biridir. İslam tarihine, İslam düşüncesine, İslami eserlere ve bilim dünyasına vermiş olduğu katkılarıyla bir medeniyet kâşifi, eşi bulunmaz bir değer ve ‘darbeler neden kötüdür’ sorusunun mücessem cevabıdır Prof. Dr. Sezgin. Bizim medeniyet ve kültürümüzde kültür, sanat ve beşerin, Yaratıcının her eserinde müşahede ettiği güzellikleri, çeşitli yol ve yöntemlerle ortaya koymasının vasıtasıdır. Bilgiyi hikmetle taçlandırıp irfana ulaştırmadıkça hiçbir şeyi yerli yerine oturtamayız." dedi. Konuşmanın ardından Rektör Yıldız, 93 yaşındaki Prof. Dr. Fuat Sezgin’e cübbe giydirdi. Daha sonra Sezgin katılımcılara ‘Arap İslam Tarihinden Bazı İzlenimler’ konulu ders verdi. Prof. Dr. Fuat Sezgin, “İnsanların bilgi tarihi ile ilgili verileri yazılı olarak kaydetme gayreti, politik tarihe olana nispetle tesadüflere ve keyfi değerlendirmelere göre çok geri zamanlarda oldu. İslam bilim tarihi yüksek ve kaliteli görüşleri yansıtır. Bunları burada sunamayacağım. Birçoğunu Arap-İslam tarihi adlı kitabımın bugüne kadar çıkmış olan 17. cildinde kaydetmeye çalıştım. Onu İstanbul’da Gülhane Parkı’nda İslam Tarihi Araştırmaları Vakfı yayınları arasında bulabilirsiniz.” dedi. Prof. Dr. Sezgin “Bilimler tarihinin verilerini değerlendirmekte, yaşanılan zamanın etüt şartını gözden kaçırılmasının esas olması gerektiğini anladım ve henüz kitabımı yazma-ya başlamadan rastladığım Fransız Coğrafya tarihçisi Joseph Toussaint Renaud (1795-1867)’un şu sözleri beni çok etkilemişti. “Tesadüf teknik ve sanatın ilerlemesinde çok büyük bir rol oynamaz. İnsanlar buluşlarında devamlı bir şekilde birden bir sıçrayışla değil, adım adım hareket eder. Her zaman aynı hızda değil, fakat devamlı olarak insan icat etmez. Olanı ilerletir.” ifadelerine yer verdi. Konuşmasının sonunda Prof. Dr. Sezgin, “Benim 65 yıldır yaymaya çalıştığım Arap İslam bilimleri tarihi hemen hemen her gün beni hayata bağladı. İslam dünyasında büyük bir hızla ilerleyen bilimler MS. 8. yüzyıldan itibaren Fransa ve İngiltere’ye diğer taraftan 10 ve 11. yüzyıldan itibaren Sicilya’ya ve İtalya’ya 9. yüzyıldan itibaren Bizans’a ulaştılar. Avrupa-lılar teknik bilimleri diğer bilimlere nazaran daha kolay anlıyor ve alabiliyorlardı. Bu anlam-da onlar 16. yüzyılda bazı yönlerde Müslümanlara ulaşmaya hatta onları geçmeye başladılar.” ifadelerini kullandı. Programın sonunda Rektörümüz ve Fatih Sultan Mehmet Üniversitesi Rektörü Prof. Dr. Musa Duman, Prof. Dr. Fuat Sezgin’e tezhipli bir tablo hediye ettiler. 2019 Prof. Dr. Fuat Sezgin Yılı kapsamında Sivas Cumhuriyet Üniversitesi Merkezî Kütüphanesi’ne Prof. Dr. Fuat Sezgin’in ismi verildi. Ayrıca Üniversitemiz Rektörlüğü tarafından düzenlenen 5’inci Hazan Şiir Dinletisi Sezgin anısına ithaf edilmiştir. 2019 yılının Haziran ayı içerisinde ise Üniversitemiz Rektörlüğü öncülüğünde ve İlahiyat Fakültesi Dekanlığınca ile Sivas Merkez Ulu Cami’de merhum Prof. Dr. Sezgin için Kur’an-ı Kerim tilaveti ve Mevlid-i Şerif programı gerçekleştirilmiştir. Son olarak üniversitemiz rektörlüğü tarafından desteklenen ve Sivas Cumhuriyet Üniversitesi İlahiyat Fakültesi tarafından yayımlanan Cumhuriyet İlahiyat Dergisi’nin 23. Cilt 3. Sayısı (Felsefe ve Din Bilimleri Özel Sayısı) Prof. Dr. Fuat Sezgin anısına ithaf edilmiştir. Felsefe ve Din Bilimleri alanından birçok güncel ve ilgi çekici araştırmayı bir araya getirdiğimiz sayımızı sizlere sunmaktan heyecan ve mutluluk duyuyoruz. Bize emanet edi-len değerli çalışmaları uluslararası alana taşımak için geniş bir ekiple tüm gayretimizi gösterdiğimizi ifade etmek isteriz. Yeni sayımızda başta makale sahibi değerli bilim insanlarımıza, yayın, danışma ve hakem kurullarımıza, Rektörlüğümüz Basımevi personeline ve özellikle dergimizin yayın aşamasında yadsınmaz emekleri olan alan editörlerimiz Dr. Öğr. Üyesi Adem Çiftçi, Arş. Dr. Öğr. Üyesi Gör. Fatma Kurttekin, Arş. Gör. Maruf Çakır, Arş. Gör. Alper Ay, Arş. Gör. Esma Güneş, Gör. Bayram Ünce, Arş. Gör. Sena Kaplan, Arş. Gör. Gülistan Aktaş,Arş. Gör. Hamit Demir Arş. Gör. Merve Yetim, Arş. Gör. Rukiye Göğen, Arş. Gör. Ömer Faruk Özbek, Arş. Gör. Salime Bera Kemikli, Arş. Gör. Naim Yaman, Arş. Gör. Sema Tombul, Arş. Gör. Nurgül Akdoğan, Arş. Gör. Ayşe Mine Akar, Arş. Gör. İlknur Bahadır ile Arapça dil editörü Prof. Dr. Ömer Faruk Yavuz ve İngilizce dil kontrolü sorumluluğunu üstlenen alan editörlerimiz Dr. Miyase Yavuz Altıntaş, Uzm. Zeynep Yücedoğru, Dr. Öğr. Üyesi Zuhal Ağılkaya Şahin, Dr. Metin Güven ve Dr. Kenan Tekin’e teşekkür ederiz. Dergimizin 23. Cilt 2. ve 3. Sayı (Özel Sayı)’larından itibaren Yazı İşleri Müdürü olarak Dr. Ahmet Çelik’in görevlendirildiğini bildirir kendisine yeni görevinde başarılar dileriz. Önceki sayılarımızda dergimizin Yazı İşleri Müdürlüğünü ifa eden Doç. Dr. Ali Yılmaz’a teşekkürlerimizi sunarız. 15 Haziran 2020’de yayınlanacak bir sonraki sayımız için makale kabul tarihlerinin yayın kurulumuz tarafından 1 Ocak- 15 Mart olarak değiştirildiğini hatırlatır çalışmalarınız-da kolaylıklar dileriz. 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In lieu of an abstract, here is a brief excerpt of the content:Books ReceivedAquinas on Being. By Anthony Kenny. Oxford: Clarendon Press, 2002. Pp. x + 212. Price not given.Before and after Avicenna: Proceedings of the First Conference of the Avicenna Study Group. Edited by David C. Reisman, with the assistance of Ahmed H. al Rahim. Leiden: Brill, 2003. Pp. xix + 302. Price not given.Beside Still Waters: Jews, Christians, and the Way of the Buddha. Edited by Harold Kasimow, John (...) P. Keenan, and Linda Klepinger Keenan. Boston: Wisdom Publications, 2003. Pp. 284. Paper $14.95.The Buddhist Unconscious: The ālaya-vijñāna in the Context of Indian Buddhist Thought. By William S. Waldron. London and New York: RoutledgeCurzon, 2003. Pp. xvi + 269. Price not given.Comparative Political Philosophy: Studies under the Upas Tree. Edited by Anthony J. Parel and Ronald C. Keith. Lanham, Maryland: Lexington Books, 2003. Pp. xxxviii + 260. Paper $26.95.The Confucian Quest for Order: The Origin and Formation of the Political Thought of Xun Zi. By Masayuki Sato. Leiden: Brill, 2003. Pp. xviii + 500. Price not given.Gathering the Meanings: The Compendium of Categories: The Arthaviniścaya Sūtra and Its Commentary Nibandhana. Translated from the Sanskrit by N. H. Samtani. Berkeley: Dharma Publishing, 2002. Pp. xxxiv + 390. Price not given.I Have Arrived, I Am Home: Celebrating Twenty Years of Plum Village Life. By Thich Nhat Hanh. Berkeley: Parallax Press, 2003. Pp. 253. Paper $25.00.Identity and the Moral Life. By Mrinal Miri. New Delhi: Oxford University Press, 2003. Pp. xvii + 132. Hardcover Rs 645.00.Indian Philosophers and Postmodern Thinkers: Dialogues on the Margins of Culture. By Carl Olson. New Delhi: Oxford University Press, 2002. Pp. xv + 331. Hardcover Rs 950.00.Islamic Humanism. By Lenn E. Goodman. New York: Oxford University Press, 2003. Pp. xiii + 273. Price not given.Letting Go: The Story of Zen Master Tōsui. Translated by Peter Haskel. Honolulu: University of Hawai'i Press, 2001. Pp. xv + 167. Hardcover $45.00. Paper $16.95.A Life Journey to the East: Sinological Studies in Memory of Giuliano Bertuccioli (1923-2001). Edited by Antonino Forte and Federico Masini. Kyoto: Scuola Italiana di Studi sull'Asia Orientale, 2002. Pp. xxxv + 280. Price not given.The Measure of Things: Humanism, Humility and Mystery. By David E. Cooper. Oxford: Clarendon Press, 2002. Pp. ix + 372. Price not given. [End Page 277]Mencius, Hume and the Foundations of Ethics. By Xiusheng Liu. Aldershot, Hampshire: Ashgate Publishing Limited, 2003. Pp. vii + 204. Price not given.Monks and Monarchs, Kinship and Kingship: Tanqian in Sui Buddhism and Politics. By Chen Jinhua. Kyoto: Scuola Italiana di Studi sull'Asia Orientale, 2002. Pp. xiii + 310. Price not given.Music in the Sky: The Life, Art, and Teachings of the 17th Gyalwa Karmapa Ogyen Trinley Dorje. By Michele Martin. Ithaca: Snow Lion Publications, 2003. Pp. 351. Paper $18.95, U.K. £12.95.New Confucianism: A Critical Examination. Edited by John Makeham. New York: Palgrave Macmillan, 2003. Pp. 262. Hardcover $55.00.On the Boundaries of Theological Tolerance in Islam: Abū Hāmid Al-Ghāzalī's Faysal al-Tafriqa Bayna al-Islām wa al-Zandaqa. By Sherman A. Jackson. Oxford: Oxford University Press, 2002. Pp. xiv + 156. Hardcover Rs 295.00.Pandita Ramabai's American Encounter: The Peoples of the United States (1889). By Pandita Ramabai and translated and edited by Meera Kosambi. Bloomington: Indiana University Press, 2003. Pp. xi + 284. Hardcover $59.95. Paper $29.95.Parmenides of Elea: A Verse Translation with Interpretative Essays and Commentary to the Text. By Martin J. Henn. Westport, Connecticut: Praeger, 2003. Pp. 147. Hardcover $59.95.Philosophes taoïstes, tome II: Huainan Zi, texte traduit, présenté et annoté sous la direction de Charles le Blanc et de Rémi Mathieu. Paris: Éditions Gallimard, 2003. Pp. lxxxiii + 1182. Hardcover €56,90.The Philosophy and Ethics of the Vīraśaiva Community. By Dan A. Chekki. Lewiston, New York: The Edwin Mellen Press, 2003. Pp. xxv + 287. Hardcover $119.95.Poems of Hanshan. Translated by Peter Hobson with introduction by T. H. Barrett. Walnut Creek, California: AltaMira Press, 2003. Pp. viii + 151. Hardcover $65.00. Paper $19.95.Psychoanalysis and Buddhism: An Unfolding Dialogue. Edited by Jeremy D. Safran. Boston... (shrink)