One of the prevalent inference methods the mutakallimūn uses is qiyās al-ghaib ‘ala al-shahid (analogy from the visible world to the invisible world). Mu‘tazila, who accepts this method as an absolute criterion in the divine attributes, rejects the possibility of difference between shahid and ghaib about the reality of attributes. By rejecting the concept of kalām nafsī adopted by Ahl al-Sunnah, they mention the divine speech in the category of actual attributes and claim that kalāmullāh (God’s speech), like human speech, (...) is an accident consisting of words and sounds. Mu‘tazila, who defines mutakallim as the agent of kalām, claims that God is also the agent of the word. In this regard, Mu‘tazila, who defends the origin of the kalāmullāh and the createdness of the Qur’ān, focuses on the explanation of the nature of the kalām at the beginning of these theological subjects. As an extension of the issue of whether the ḥikāyah and maḥkī are the same or not, which is the subject of discussion in the context of the possibility of creating something similar to the Qur’ān, Mu‘tazila, who disagree on whether kalām (word) is a kind of sound (ṣawt) or not, examine the problem of the nature of the word by expanding it to include sounds. Although they agree that sounds are accidents created by humans through tawlīd, they propound different theories about the physical formation of sound and kalām. These theories are differentiated according to discussions about the essential factors for the formation of sounds. Some scholars claim that i‘timād generates sounds, and the substrate (maḥall) is enough to form the sounds. In contrast, others claim the necessity of a specific structure (binya), movement (ḥaraka), and air added to the substrate. In this regard, this study will deal with the effect of these factors mentioned above to the formation of the sounds and the physical examples which every group mentioned to prove its opinions rightfulness. The most detailed explanations about this topic are seen in the works of Baṣrian Mu‘tazila. Therefore, this study will examine the opinions about the production of sounds, which argued around metaphysical issues in the context of the createdness of the Qur’ān and the attribute of kalām, which are submitted by Abū ‘Alī al-Jubbā'ī (d. 303/916), Abū Hāshim al-Jubbā'ī (d. 321/933), and their followers Qāḍī ‘Abd al-Jabbār (d. 415/1025), Abū Rashīd al-Nīsābūrī (d. first half of the 5./11. century), and Ibn Mattawayh (d. first half of the 5./11. century), the representatives of Baṣrian Mu‘tazila, who adopt atomic universe understanding. The study aimed to form an opinion about the theologians’ way of discussing a particular physical phenomenon to constitute a basis for solving metaphysical problems. To clarify the problem, first, it will deal with the essence of sounds in the Baṣrian Mu‘tazilites tradition, and then it will tackle the discussions about the formation of the sounds. (shrink)

We consider the problem of producing an impure public good in various jurisdictions formed through the strategic decisions of agents. Our environment inherits two well-known problems: Under individual decisions, there is a tension between stability and efficiency; Under coalitional decisions, stable jurisdiction structures may fail to exist. The solution, we propose is the use of membership property rights: When a move among jurisdictions is subject to the approval of the agents whom it affects, coalitionally stable jurisdiction structures coincide with those (...) which are efficient. (shrink)

We consider the extension of a (strict) preference over a set to its power set. Elements of the power set are non-resolute outcomes. The final outcome is determined by an “(external) chooser” which is a resolute choice function. The individual whose preference is under consideration confronts a set of resolute choice functions which reflects the possible behaviors of the chooser. Every such set naturally induces an extension axiom (i.e., a rule that determines how an individual with a given preference over (...) alternatives is required to rank certain sets). Our model allows to revisit various extension axioms of the literature. Interestingly, the Gärdenfors (1976) and Kelly (1977) principles are singled-out as the only two extension axioms compatible with the non-resolute outcome interpretation. (shrink)

We identify a new monotonicity condition (called cover monotonicity) for tournament solutions which allows a discrimination among main tournament solutions: The top-cycle, the iterated uncovered set, the minimal covering set, and the bipartisan set are cover monotonic while the uncovered set, Banks set, the Copeland rule, and the Slater rule fail to be so. As cover monotonic tournament solutions induce social choice rules which are Nash implementable in certain non-standard frameworks (such as those set by Bochet and Maniquet (CORE Discussion (...) Paper No. 2006/84, 2006) or Özkal-Sanver and Sanver (Social Choice and Welfare, 26(3), 607–623, 2006), the discrimination generated by cover monotonicity becomes particularly notable when implementability is a concern. (shrink)

We consider the problem of extending a (complete) order over a set to its power set. The extension axioms we consider generate orderings over sets according to their expected utilities induced by some assignment of utilities over alternatives and probability distributions over sets. The model we propose gives a general and unified exposition of expected utility consistent extensions whilst it allows to emphasize various subtleties, the effects of which seem to be underestimated – particularly in the literature on strategy-proof social (...) choice correspondences. (shrink)

A Collective Identity Function (CIF) is a rule which aggregates personal opinions on whether an individual belongs to a certain identity into a social decision. A simple CIF is one which can be expressed in terms of winning coalitions. We characterize simple CIFs and explore various CIFs of the literature by exploiting their ability of being expressed in terms of winning coalitions. We also use our setting to introduce conditions that ensure the equal treatment of individuals as voters or as (...) outcomes. (shrink)

Every word of the Qur'an ensures the understanding of the divine will. The foundation signs in it were created for this purpose. Just like the punctuation marks that ensure the correct understanding of a Turkish sentence, the foundation marks in the Qur'an have assumed the same function. The signs of foundation, which give the opportunity to breathe by interrupting the recitation at the places where the mana is completed, and the signs of ibtida, which provides the recitation starting from the (...) appropriate place for the integrity of the meaning, have a significant importance in the authentic interpretation of the Qur'an. The scholar, who wrote very important works related to the field and brought an independent topic under the name of "Secâvend" to the science of recitation, undoubtedly Muhammad b. Tayfur es-Secavendi. According to him, it is considered obligatory to dwell on the foundation denoted by the remzi (م) in the mushafs. Because when vasl is performed in these places, the nature and meaning of the verse changes. Based on these reasons, a foundation is different from other types of foundations. In this study, the signs of the need for foundation were examined within the framework of the verse integrity, and it was analyzed why Secavendi considered it necessary to make a foundation, taking into account the possible meanings that may occur in the case of vasl. (shrink)

Im Garten des Museums von Afyon, dem antiken Akronion, befinden sich zwei Teile eines monumentalen Kapitells. Seine beträchtlichen Maße und das Kaisermonogramm (s.u.) lassen in ihm den Rest eines Ehrenmonuments erkennen (Höhe ca. 1.00 m, obere Breite ca. 1.00 m). Nach Auskunft der Museumsleitung wurde es Mitte der 80er Jahre in Huhut (das antike Synada, 26 km südlich von Akronion/Afyon) bereits beschädigt entdeckt und war während des Transports ins Museum in zwei Teilen zerbrochen. Weitere Schäden enstanden an der Halspartie, an (...) zwei Schauseiten sowie an der oberen Platte. Auf der Oberseite befinden sich keinerlei Einlassungen für eine Statue oder einen Kämpfer. Das Kapitell wurde aus „synadischem Marmor” gefertigt, der tatsächlich in den Marmorbrüchen des phrygischen Dokimaion (heutige Isçehisar, 21 km nordöstlich von Afyon) gewonnen wird. Der weiße Marmor von Dokimaion wird im heutigen türkischen Sprachgebrauch als „Afyon-Kaymak/Afyon-Sahne”, „Afyon-Beyaz/Afyon-Weiss” oder „Afyon-Şeker/Afyon-Zucker” bzw. als „Afyon-Çizgisiz-Şeker/Afyon-Zucker ohne Linien” bezeichnet. (shrink)

Die voortgesette proses van implementering van nuwe materiaal wat gebruik word vir katkisasie in die Nederduitsch Hervormde Kerk van Afrika vertoon 'n besondere trajek. Die proses het, in terme van geloof, begin met die formalisering van sowel die geloofsbegrip as die beskrywing van die inhoud van geloof. Dit is voortgesit deur 'n proses van die objektivering van die inhoud van geloof tot feite wat geleer kan word en is uiteindelik voltrek deur die implementering van 'n pragmatiese opvoedkundige doelwit waarin geloof (...) bloot 'n middel tot 'n doel geword het. Die trajek kan kortliks soos volg beskryf word: • Die Heidelbergse Kategismus Geloof is die aanneming van die beloftes van God wat vertroue in die lewende God skep. • 'Kortbegrip': Geloof is sekere kennis van God en sy beloftes en 'n hartlike vertroue dat al my sondes om Christus ontwil vergewe is. • Die belydenis van die Hervormers: Ek glo in God beteken dat ek al my vertroue op God stel en Hom op sy woord neem. • Geloofsleer: Geloof is kennis van die Woord van God en vertroue in die God van die Woord. • Geloof en Lewe 11: Geloof is die toe-eiening van kenbare geloofoorleweringe wat in die Bybel opgeneem is. Die kerk kan daarom kinders deur 'n proses van kategese begelei tot geloofsvolwassenheid. Vandag is die uitgangspunt van katkisasie en die motivering daarvoor in die Nederduitsch Hervormde Kerk van Afrika die oortuiging dat die kerk kinders deur 'n proses van kategese tot godsdienstige volwassenheid kan lei. Van Selms se kategismus pas nie in die trajek wat hier beskryf word nie. Die Nederduitsch Hervormde Kerk van Afrika sou vandag heeltemal anders gelyk het as meer as een generasie van die lidmate van die Kerk aan hierdie kategeseboek blootgestel was. (shrink)