"בספרו זה מביא סמי שמואלי את חזונו בדבר "הדרך האמצעית" שהיא הדרך שבה ראוי לנהל את עולמנו. לאחר סקירה מקיפה של מקורות "הדרך האמצעית" בחמש תרבויות - הסינית, ההודית-בודהיסטית, היוונית-נוצרית והאיסלמית, הוא מגיע אל מקורות "הדרך האמצעית" ביהדות, כפי שהיא באה לידי ביטוי בכתבי הקודש ובפירושים הרבים, כולל בהגותו של הרמב"ם"--מן המעטפת האחורית.

Kierkegaard's philosophy is the description of the structure and behavior of human consciousness. Adi Shmüeli reconstructs that philosophy by showing that it always reflects the structure in question, and thus provides a useful key to Kierkegaard's work. Mr. Shmüeli approaches his task by analyzing first the aesthetic, ethical, and religious stages of life as successive steps in the gradual awakening of consciousness. He then describes the alienation of consciousness, of which Kierkegaard speaks in all his works, and discusses Kierkegaard's theory (...) of indirect communication, philosophical action whose aim is to awaken consciousness in order to rescue it from alienation. Studying Kierkegaard's observations on Christianity as indirect communication, Professor Shmüeli deals also with his reflections on the philosophical problem of truth. His concluding chapter discusses the temporality and historicity of human consciousness. Quotations, taken primarily from accessible English translations, are generously provided to put the reader in direct contact with Kierkegaard's own words. Originally published in 1971. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905. (shrink)

Overlaps in form and meaning between morphologically related words have led to ambiguities in interpreting priming effects in studies of lexical organization. In Semitic languages like Arabic, however, linguistic analysis proposes that one of the three component morphemes of a surface word is the CV-Skeleton, an abstract prosodic unit coding the phonological shape of the surface word and its primary syntactic function, which has no surface phonetic content (McCarthy, J. J. (1981). A prosodic theory of non-concatenative morphology, Linguistic Inquiry, 12 (...) 373-418). The other two morphemes are proposed to be the vocalic melody, which conveys additional syntactic information, and the root, which defines meaning. In three experiments using masked, cross-modal, and auditory-auditory priming we examined the role of the vocalic melody and the CV-Skeleton as potential morphemic units in the processing and representation of Arabic words. Prime/target pairs sharing the vocalic melody but not the CV-Skeleton consistently failed to prime. In contrast, word pairs sharing only the CV-Skeleton primed reliably throughout, with the amount of priming being as large as that observed between word pattern pairs sharing both vocalic melody and CV-Skeleton. Priming between morphologically related words can be observed when there is no overlap either in meaning or in surface phonetic form. (shrink)

In thirteenth-century Castile, the kabbalist R. Joseph of Hamadan offered an unprecedented articulation of the idea of reincarnation (gilgul), proposing that Jewish men could be reborn as gentiles, women, or even animals. This article studies the formation of the Jewish belief in the transmigration of human souls into animal bodies, focusing on the question of animal pain. It contextualizes the kabbalistic literary treatment of animals by examining the thirteenth-century European genre of bestiaries, which attempted to instill proper morals in readers (...) by associating animals with sinners. Although the idea of animal reincarnation led kabbalists to treat animals as creatures with human souls, it did not lead to a fundamental or radical shift in the treatment of animals. (shrink)

The visual system adapts to a wide range of visual features, from lower-level features like color and motion to higher-level features like causality and, perhaps, number. According to some, adaptation is a strictly perceptual phenomenon, such that the presence of adaptation licenses the claim that a feature is truly perceptual in nature. Given the theoretical importance of claims about adaptation, then, it is important to understand exactly when the visual system does and does not exhibit adaptation. Here, we take as (...) a case study one specific kind of adaptation: visual adaptation to size. Supported by evidence from four experiments, we argue that, despite robust effects of size adaptation in the lab, (1) size adaptation effects are phenomenologically underwhelming (in some cases, hardly appreciable at all), (2) some effects of size adaptation appear contradictory, and difficult to explain given current theories of size adaptation, and (3) prior studies on size adaptation may have failed to isolate size as the adapted dimension. Ultimately, we argue that while there is evidence to license the claim that size adaptation is genuine, size adaptation is a puzzling and poorly understood phenomenon. (shrink)

Visual number adaption is a widely accepted phenomenon. This paper advances an alternative explanation for putative cases of the phenomenon. We propose that such cases may simply reflect observers adapting to the items in perceived displays, rather than their numerical quantity. Three experiments motivate consideration of this novel proposal and call into question the evidential basis for received formulations of the number adaptation hypothesis.

Karl Mannheim's contribution to a conceptual framework towards establishing objective knowledge in the social sciences has been overlooked and neglected. The paper discusses and reevaluates particularly Mannheim's concept of relationism which he used for clarifying the possibility of a "dynamic synthesis of perspectives" as the task of sociology of knowledge. One of the functions of Mannheim's conceptual framework was to narrow the gap between the techno-scientific or empiricist paradigm of knowledge and the humanistic-hermeneutical paradigm by a set of mediations which (...) shifted the emphasis from facts to the way of looking at them through concepts and terms which are never purely experiential, i.e. independent of interpretation. The author stresses the epistemological fertility of the relationist model of truth in view of recent insights of sociology of science. (shrink)

1. Introduction It has become a commonplace that philosophy has a special connection to its history. This relation has been addressed in various ways, but I will concentrate on one line of conversation, which has concentrated on two methods of reading historical writings: rational and historical reconstructions. These two genres of the historiography of philosophy are often taken as a starting point, even if one goes on to question the confrontation between the two methods. The most influenti...

Pragmatism, the single originally American philosophical tradition, has in recent decades once again become widely discussed in many fields of philosophy, including metaphysics, epistemology, philosophy of science, philosophy of religion, and moral philosophy. This study seeks to show, both historically and systematically, that the issue of «human nature, » the main problem of philosophical anthropology, is (or at least should be) at the center of pragmatistic philosophizing. The author formulates a contemporary version of pragmatism largely based on William James's (1842-1910) (...) work, arguing that such a neo-Jamesian framework also can meet postmodernistic and irrationalistic threats. (shrink)

Classical Arabic poetry is replete with animal and fruit metaphors commonly used for endearment purposes. The comparative analysis of love metaphors in classical ghazal shows, however, a shift in the poetics of love from the use of animal metaphors in Badi poetry to the occurrence of fruit imagery in Bedouin ghazal. Based on a selection of classical Arabic love poetry, the paper traces the journey of love and sexuality to illustrate the conceptual change from the prevalence of the gazelle metaphor (...) in Bedouin ghazal of pre- and early Islam times to the emergence of fruit metaphors in Badi poetry of the Abbasid era. Evidenced in poetry, the metaphorical shit mirrors a change in the portrayal of women, who cease to be conceived as wild preys, fearing and fleeing male hunters to become exotic ripe fruits, waiting for the male to pick. Seemingly fortuitous, the shift in love imagery is reminiscent of sociocultural changes that help redefine the poetics of love in classical Arabic literature and inform gender dynamics in medieval Arabia. (shrink)

The proposed framework can benefit from integrating predictive processing into the explanation of déjà vu which corresponds to interrupted prediction. Déjà vu is also accompanied by familiarity. However, considerable ambiguity is inherent in familiarity, which necessitates elaboration of this construct. Research findings on involuntary autobiographical memories and déjà vu show discrepancies, and clustering these constructs can be counterproductive for research.

In this article, I compare two varieties of abduction as reconstructive models for analysing discovery. The first is 'Hansonian abduction', which is based on N. R. Hanson's formulations of abduction. The other is 'Harmanian abduction', the Inference to the Best Explanation (IBE) model, formulated especially by Gilbert Harman. Peter Lipton has analysed processes of discovery on the basis of his developed form of Harmanian abduction. I argue that Hansonian abduction would, however, be a more apt model for this purpose. As (...) an example, I reconstruct, in a Hansonian manner, Ignaz Semmelweis's research on childbed fever and compare it to the IBE reconstruction of Lipton. I argue that Hansonian abduction is in accordance with Lipton's aim of taking into account the distinction between actual and potential explanations on the one hand, and between likely and lovely explanations on the other. I maintain that a developed version of Hansonian abduction combined with loveliness gives an important, new conceptual means for analysing processes of discovery. (shrink)

It is commonly believed that populist politics and social media pose a serious threat to our concept of truth. Philosophical pragmatists, who are typically thought to regard truth as merely that which is 'helpful' for us to believe, are sometimes blamed for providing the theoretical basis for the phenomenon of 'post-truth'. In this book, Sami Pihlström develops a pragmatist account of truth and truth-seeking based on the ideas of William James, and defends a thoroughly pragmatist view of humanism which gives (...) space for a sincere search for truth. By elaborating on James's pragmatism and the 'will to believe' strategy in the philosophy of religion, Pihlström argues for a Kantian-inspired transcendental articulation of pragmatism that recognizes irreducible normativity as a constitutive feature of our practices of pursuing the truth. James himself thereby emerges as a deeply Kantian thinker. (shrink)

In this paper we maintain that abductive inferential processes should be embedded to a more general outlook on human cognition. Abduction has clear a.nities to the so-called interrogative model of inquiry in which inquiry and reasoning are conceptualized as a dialogue. We think, in addition, that dialogicality must be broadened to a “trialogical” framework which means a threefold relationship with mediating artefacts where the inquirer, other inquirers , and the object of knowledge are inextricably bound up with each other in (...) long term processes of inquiry. Seen from this perspective Peirce's semeiotic pragmatism has close connections to modern ideas about distributed cognition; also to Pera's dialectical model of science, and Davidson's theory of triangulation concerning human mind, cognition, and knowledge. (shrink)

This essay examines critically a number of characteristics of transcendental philosophy. The question, ?What, if anything, distinguishes transcendental philosophy and transcendental arguments from other types of philosophy and argument??, is given a negative answer: nothing, no essential thing, demarcates transcendental argumentation or philosophy from other kinds of philosophical reflection. In particular, argumentative structure alone is not a defining feature of transcendental philosophy. Illustrative examples of recent debates on the meaning and philosophical relevance of the ?transcendental? are discussed in the essay: (...) e.g., attempts to ?naturalize? the transcendental, Wittgensteinian reflections on the limits of meaningful language, and ?merely methodological? interpretations of Kantian transcendental idealism. Through these case studies, it is shown how transcendental inquiry can be rearticulated in a pragmatist context. (shrink)

Droit musulman et société au Sahara prémoderne: La justice islamique dans les oasis du Grand Touat aux XVIIe–XIXe siècles. By Ismail Warscheid. Studies in the History and Society of the Maghrib, vol. 9. Leiden: Brill, 2017. Pp. xii + 303. $93, €80.

This article argues that Georg Simmel's ideas on secrecy can shed new light on current debates around the relevance or otherwise of privacy as a protection against surveillance interventions. It suggests an interactional approach to privacy, and considers it as a dynamic process which redefines the boundary between what information should be disclosed and what information should be concealed in every social interaction. Simmel argues that this "natural" process relies on the identification of the interlocutor: her psychological/emotional involvement in the (...) relationship, her social position in society and the representation of her expectations. Recent empirical examples show that this interactional perspective may have the potential to reconcile differing privacy accounts, by linking theoretically different levels that are factually distinct: privacy as a collective fact, as a contextual integrity, and as an individual fact. (shrink)

It is often assumed that adaptation — a temporary change in sensitivity to a perceptual dimension following exposure to that dimension — is a litmus test for what is and is not a “primary visual attribute”. Thus, papers purporting to find evidence of number adaptation motivate a claim of great philosophical significance: That number is something that can be seen in much the way that canonical visual features, like color, contrast, size, and speed, can. Fifteen years after its reported discovery, (...) number adaptation’s existence seems to be nearly undisputed, with dozens of papers documenting support for the phenomenon. The aim of this paper is to offer a counterweight — to critically assess the evidence for and against number adaptation. After surveying the many reasons for thinking that number adaptation exists, we introduce several lesser-known reasons to be skeptical. We then advance an alternative account — the old news hypothesis — which can accommodate previously published findings while explaining various (otherwise unexplained) anomalies in the existing literature. Next, we describe the results of eight pre-registered experiments which pit our novel old news hypothesis against the received number adaptation hypothesis. Collectively, the results of these experiments undermine the number adaptation hypothesis on several fronts, whilst consistently supporting the old news hypothesis. More broadly our work raises questions about the status of adaptation itself as a means of discerning what is and is not a visual attribute. (shrink)

This book examines the issue of moral realism from a pragmatist point of view, drawing attention to our human practices of ethical evaluation and deliberation. It defends the essentially ungrounded and humanly fundamental place of ethics in our thought and action. Ethics must remain beyond justification and ubiquitous in our human form(s) of life.

"Critique is a form of thinking and acting. It is determined by its objects, yet never accesses them immediately but is always mediated through its own forms of (re)presentation. Since the end of the 18th century, there has been a dynamization and fluidization of the understanding of form, as topoi such as the break, the marginalization, the tearing and opening indicate. However, these multifarious attempts to "build on the structure through demolition" (Benjamin) testify to the dependence of all articulation on (...) the forms of (re)presentation ["Darstellung"]. As a philosophical problem, the question of form arises in critical theory from Marx to Adorno. Since the 1960s, literary practices have proliferated which generate their critical statements less argumentatively than through the programmatic use of formal means. At the same time, the writing self, along with its attitudes, reflections, affects and instruments, visibly enters the critical scene - whereas the theatrical scene as a stage of critique has been contested intensively during the 20th century. This volume examines how the interdependence of critique, object, and form translates into critical stances, understood as learnable, reproducible gestures, which bear witness to changing conditions and media of critical practice. With contributions by Maria Fusco, Eva Geulen, Thomas Glaser, Birgit M. Kaiser, Sami Khatib, Sebastian Kirsch, Chris Kraus, Holger Kuhn, Oona Lochner, Isabel Mehl, Bettine Menke, Beate Söntgen, Heiko Stubenrauch, Kathrin Thiele, Lynne Tillman, Masha Tupitsyn, Mimmi Woisnitza."-Publisher's website. (shrink)

This article explores how legal treatises (rasāʾil) were essential sites for the development and expansion of Islamic legal schools’ (madhāhib) positions. The rasāʾil, along with legal dicta (fatāwā)—besides legal commentaries (shurūḥ) and manuals (mutūn)—were among the prime loci where jurists contended with rapid social, political, and economic changes. Although these legal treatises were written to address specific sociolegal issues, I argue that the treatise—as a separate genre—provided a creative space for jurists to reaffirm, restate, or advance a new opinion in (...) the school. These legal treatises were carefully considered and extensively referenced in the authoritative works of the school for their updated legal positions, practical utility for judges in courts, and relevance for official policy purposes. To demonstrate this dynamic, I present a close reading of two legal treatises by Maḥmūd Efendī al-Ḥamzāwī (d. 1887), a key Ḥanafī authority and judge, and the muftī of Damascus (1867–1887). The first covers the issue of criminal law procedures in Islamic/Ottoman courts and the second addresses the topic of hunting with rifles. Both treatises expanded the legal positions of the Ḥanafī school by incorporating new justifications, qualifications, and information. They offer an essential perspective on the status of this genre of legal writing through an exposition of a range of emerging issues in the late nineteenth century. (shrink)

In the Medieval period, Roman law and canon law formed ius commune or the common European law. The similarity between Roman and canon law was that they used the same methods and the difference was that they relied on different authoritative texts. In their works canonists and civilists combined the ancient Greek achievements in philosophy with the Roman achievements in the field of law. Canonists were the first who carried out research on the distinctions between various legal sources and systematized (...) them according to a hierarchical order. The Medieval civilists sought solutions in canon law for a large number of problems that Justinian’s Codification did not hinge on or did it only superficially. Solutions offered by canon law were accepted not only in the civil law of Continental Europe, but also in the English law. (shrink)

(2011). Mark Bevir on Skinner and the ‘Myth of Coherence’. Intellectual History Review: Vol. 21, Post-Analytic Hermeneutics: Themes from Mark Bevir's Philosophy of History, pp. 15-26. doi: 10.1080/17496977.2011.546632.

Determining optimal units of representing morphologically complex words in the mental lexicon is a central question in psycholinguistics. Here, we utilize advances in computational sciences to study human morphological processing using statistical models of morphology, particularly the unsupervised Morfessor model that works on the principle of optimization. The aim was to see what kind of model structure corresponds best to human word recognition costs for multimorphemic Finnish nouns: a model incorporating units resembling linguistically defined morphemes, a whole-word model, or a (...) model that seeks for an optimal balance between these two extremes. Our results showed that human word recognition was predicted best by a combination of two models: a model that decomposes words at some morpheme boundaries while keeping others unsegmented and a whole-word model. The results support dual-route models that assume that both decomposed and full-form representations are utilized to optimally process complex words within the mental lexicon. (shrink)

The emergence of ethical concerns surrounding artificial intelligence (AI) has led to an explosion of high-level ethical principles being published by a wide range of public and private organizations. However, there is a need to consider how AI developers can be practically assisted to anticipate, identify and address ethical issues regarding AI technologies. This is particularly important in the development of AI intended for healthcare settings, where applications will often interact directly with patients in various states of vulnerability. In this (...) paper, we propose that an ‘embedded ethics’ approach, in which ethicists and developers together address ethical issues via an iterative and continuous process from the outset of development, could be an effective means of integrating robust ethical considerations into the practical development of medical AI. (shrink)

We show that every analytic filter is generated by a Π 0 2 prefilter, every Σ 0 2 filter is generated by a Π 0 1 prefilter, and if $P \subseteq \mathscr{P}(\omega)$ is a Σ 0 2 prefilter then the filter generated by it is also Σ 0 2 . The last result is unique for the Borel classes, as there is a Π 0 2 -complete prefilter P such that the filter generated by it is Σ 1 1 -complete. (...) Also, no complete coanalytic filter is generated by an analytic prefilter. The proofs use König's infinity lemma, a normal form theorem for monotone analytic sets, and Wadge reductions. (shrink)

This article considers a central ethically relevant interpersonal emotion, guilt. It is argued that guilt, as an irreducible moral category, has a constitutive role to play in our ways of conceptualizing our relations to other people. Without experiencing guilt, or being able to do so, we would not be capable of employing the moral concepts and judgments we do employ. Elaborating on this argument, the paper deals with what may be described as the "metaphysics of guilt." More generally, it is (...) suggested, through a case study on the concept of guilt, that a moral theory avoiding naïve emotivism yet emphasizing the role of emotions in morality can and should pay attention to the transcendental status of emotions such as guilt--emotions constitutive of our concept of moral seriousness. Instead of psychologizing moral emotions, the paper employs Raimond Gaita's Wittgenstein-inspired way of examining the place of the concepts of guilt and remorse in our ethical language-use. Finally, some methodological remarks on the possibility of transcendental reflection in moral philosophy are presented. While it is not necessary to commit oneself to any specific religious tradition in order to emphasize the constitutive role of guilt in the way suggested in the paper, it turns out that the moral depth of this concept requires that one is least open to religiously relevant ways of using moral language. In the fundamental metaphysical sense examined in the paper, guilt is a concept whose home language-game is religious rather than secular ethics. (shrink)