In his Finite and Infinite Goods, Robert Adams puts forward a theistic framework for ethics according to which finite objects of value become good through resembling God who is the infinite Good and is the source and criterion of goodness. One question that immediately arises regarding this theory is whether any resemblance to God is sufficient for goodness or not. Adams’ answer to this question is negative. He puts forward further qualifications that resemblances to God have to meet so that (...) they can constitute goodness in finite objects of value. In his God and Moral Law, Mark Murphy objects to these qualifications as inadequate for addressing the sufficiency question and puts forward his own suggestion as to how Adams’ theory has to be amended. In this paper I will first argue that Murphy’s suggestion for fixing the goodness as Godlikeness thesis is not an alternative to Adams’ proposed qualifications on resemblances to God and is best understood as an insightful interpretation and elaboration of Adams’ proposed qualifications. I will then show that as it stands, Murphy’s suggestion is not up to this task and itself is in need of reconstruction. Drawing on Judith Thomson’s discussions of goodness and virtue in her book Normativity, I will try to reconstruct Murphy’s suggestion and come up with an interpretation of Adams’ goodness as Godlikeness thesis that is more elaborate, informative, and plausible than Adams’ original formulation. (shrink)

Work values and the loyalty (commitment to hard work, profession, and principles) of 762 managers in Kuwait were investigated. The results indicated that managers scored high on work values and loyalty. Furthermore, there was a high positive correlation between the two measures. Demographic and organizational variables had significant influence on managerial orientations. Specifically, expatriates and female managers showed a high commitment to work values and loyalty.

In this study, a new mathematical model is presented to solve the flexible flow shop problem where transportation is reliable and there are constraints on intermediate buffers, budgets, and human resource learning effects. Firstly, the model is validated to confirm the accuracy of its performance. Then, since it is an NP-hard one, two metaheuristic algorithms, namely, MOSA and MOEA/D, are rendered to solve mid- and large-scale problems. To confirm their accuracy of performance, two small-scale problems are solved using GAMS exact (...) solution software, and the obtained results have been compared with the output of the algorithms. Since the problem in this study is multiobjective, five comparative indices are used to compare the performance of algorithms. The results show that the answers achieved using the metaheuristic algorithms are very close to the ones achieved via the GAMS exact program. Therefore, the proposed algorithms are validated, and it is proved that they are accurately designed and useable in solving the real-world problems in logical calculation time. By comparing the obtained results, it can be seen that the MOEA/D algorithm performs better in terms of computational time and Mean ideal distance. The MOSA algorithm also performs better according to the index Spread of nondominated solutions, diversity metric, and number of Pareto solutions. Considering the confirmation of precision and accuracy of performance of the proposed algorithms, it can be concluded that MOSA and MOEA/D are useful in solving the mid- and large-scale modes of the problem in the study, which is very applicable in the real world. (shrink)

Tourism, as an industry, has become one of the most dynamic sectors of the world economy these days and has specific features that are different from other industries. In the tourism industry, production and consumption points occur spatially at the same time. In addition, the tourism industry contributes to the economic growth of developed regions and can simultaneously distribute the wealth created geographically. It is notable that the coronavirus disease 2019 (COVID-19) pandemic has caused many challenges in the tourism industry (...) regarding the presence of tourists in tourism centres and the closing of all tourism service chains, including food, entertainment, transportation and travel services worldwide. Tourism-related businesses, which are considered as invisible export and one of the engines of development and occupation, have been rendered obsolete. In other words, the businesses, as well as multiple units and activities in the related chain, have been damaged and employees of this industry have lost their jobs. This has led to the recession and regressive course of the developing and large industry of tourism in the world. It is worth noting that the tourism industry includes various sections, the most important of which is religious tourism. All religions in the world have different religious places, works, traditions and customs, which have become amongst the most important tourist attractions. Meanwhile, Muslims and the religion of Islam play a significant role in this branch of tourism. The Hajj, pilgrimage to holy places and the existence of mourning ceremonies or religious celebrations of Muslims are amongst the largest religious tourism events in the world. Given the importance of this issue, the present study aimed to evaluate the impact of the COVID-19 pandemic on religious tourism in Iraq in 2021. This field study was conducted on 4500 Muslim managers and staff of restaurants, hotels, grocery stores, clothing stores and souvenir shops around the holy shrines of imams and religious places in Karbala, Najaf, Kufa, Samarra and Kazemi. According to the results, the tourism of Iraq, which is mainly limited to Muslim religious sites in several major Iraqi cities, has also seen a decline in the number of religious tourists. The negative effects of COVID-19 on religious tourism have also been proved statistically by the Statistical Package for the Social Sciences (SPSS), as µ ≥ 3 has been counted in all indices.Contribution: Our findings offered new insights into the impact of COVID-19 on tourism, based on statistical analysis. In this study, the authors showed how COVID-19 affects various aspects of religious tourism, which has not been addressed in previous researches. (shrink)

Bişr el-Merîsî taraftarları ile Osman ed-Dârimî arasında burada tartışma konusu yapılan hadisler haberî sıfatları konu alan ve müşkil nitelikte olan rivayetlerden oluşmaktadır. Bu rivayetleri genelde Bişr el-Merîsî ve taraftarlarının tecsîm ve teşbîh içerdiği iddiasıyla münker kabul ettikleri görülmektedir. Ehl-i re’y özellikleri taşımakla birlikte ilahî sıfatlar konusunda Mu’tezilî bir anlayışa sahip olduklarından tenzih anlayışları gereği sıfatları reddetmektedirler. Yaratılmışlara ait niteliklerin yaratıcıya nisbet edilmesini tenzîh anlayışlarına aykırı gördüklerinden bu tür müşkil rivayetleri ya kendi anlayışları doğrultusunda te’vîl ya da reddettikleri gözlenmektedir. Sert bir (...) ehl-i hadîs âlimi olan Osman ed-Dârimî ise, ayet ve hadislerde bildirilen ilahî sıfatlara iman edilmesi gerektiğini kabul etmektedir. Bu anlayışı sebebiyle bu rivayetlerde bildirilen haberî sıfatlara da te’vîl etmeksizin lafzî anlamıyla yaklaşmakta; kendi görüşü doğrultusunda Bişr el-Merîsî ve taraftarlarının yaptığı te’vîlleri reddetmekte, bu te’vîllerin ta’tîle yol açacağını ileri sürmektedir. Bu rivayetlerin lafzî (literal) anlamları doğrultusunda anlaşılması gerektiğini savunmaktadır. Bu hadisler üzerinde yapılan tartışmalar, temel hadis eserlerinin yazıldığı dönemde Ehl-i re’y ve Ehl-i hadîs ekollerine mensup âlimlerin hadislere yaklaşımlarını göstermesi bakımından önem arzetmektedir. Burada vermiş olduğumuz hadisler üzerindeki tartışmalar bu iki ekolün uluhiyet anlayışını, haberî sıfatlara yaklaşımlarını ortaya koyduğu gibi bunların genel anlamda hadis perspektifi hakkında bizlere bilgi vermektedir.ÖzetBu araştırma, temel hadis kitaplarının yazıldığı dönemde, yani III./IX asırda, haberî sıfatlar ihtiva eden bazı hadisler üzerinde yapılan tartışmaları ele almaktadır. Tartışma Osman ed-Dârimî (ö. 280/894) ile Bişr el-Merîsî’nin (ö. 218/833) taraftarları arasında geçmektedir. Hadisler üzerinde Ehl-i hadîs ile Ehl-i re’y mensubu âlimler arasında gerçekleşen bu tartışmalar bir yönüyle hadislerin anlaşılması ve yorumlanmasını ilgilendirmektedir. Tartışmanın, burada ele alınan hadislerin nasıl anlaşılması gerektiği; lafızların kelime anlamı mı (literal) yoksa bu lafızların ötesindeki muhtemel mecazî anlamları dikkate alınarak mı anlaşılması gerektiği noktasında odaklandığı söylenebilir. İnceleme konusu yapılan hadisleri tartışan tarafları kısaca tanıtmak yerinde olacaktır. Sözünü ettiğimiz rivayetlerle ilgili tartışmalar Bişr el-Merîsî taraftarları ile Osman ed-Dârimî arasında geçmektedir. Ehl-i hadîs’in önemli simalarından biri olan Osman ed-Dârimî, hadislerle ilgili bu tartışmaları içeren ayrı bir eser yazmıştır. Bu eser, Allah’ın sıfatları ve bazı hadis meseleleri konusunda Bişr el-Merîsî ve onun iki talebesinin görüşlerine reddiye olarak yazılmıştır. Bişr el-Merîsî, Ebû Yusuf’tan (ö. 182/798) fıkıh tahsil etmiş, önemli bir kelâmcı olarak tanınmıştır. O, kelâmla ilgili konularda aralarında İmâm Şâfiî’nin (ö. 204/820) de bulunduğu pek çok âlimle ilmî tartışmalar yapmış bir ehl-i re’y âlimdir. Halife Me’mûn’un (ö. 218/833) danışma meclisinde bulunmuş, Kur’ân’ın yaratılmışlığı (Halku’l-Kur’ân) görüşünün benimsenmesinde önemli payı olmuştur. Osman ed-Dârimî ise, Yahyâ b. Ma’în (ö. 233/848), Ali b. Medînî (ö. 234/848-49), İshâk b. Râhûye (ö. 238/853) ve Ahmed b. Hanbel (ö. 241/855) gibi döneminin otoritelerinden hadis öğrenmiş bir ehl-i hadîs âlimidir. Hadis tahsili için önemli bütün şehirleri dolaşarak hadis öğrenmiş ve rivayette bulunmuştur.Haberi sıfatları ispat ve bunlarla ilgili rivayetlerin teviline karşı çıkan anlayış ile, bu rivayetlerin tenzih anlayışına uygun biçimde tevilini savunan kesimler ilk dönemden itibaren eserler telif etmişlerdir. Osman ed-Dârimî’ye göre, ehl-i hadîs’in eleştiri edebiyatının ortaya çıkmasında, Mu’tezile’nin ilahî sıfatları reddetmesi etkili olmuş ve pek çok müellif bu yönde eserler yazmışlardır. Ebû Hüreyre’den nakledilen bir rivayetle ilgili olarak muârız, bu rivayetin Allah için bildiğimiz göz ve kulak organlarından oluştuğu izlenimi verildiğini söyler. Osman ed-Dârimî, bu hadisin göz ve kulak organlarını değil görme ve işitmeyi ispat ettiğini söyler. Hiçbir konuda Allah’ın benzerinin bulunmadığını belirtir. Dolayısıyla Allah’ın organlardan oluştuğu iddiasını ehl-i hadîs’e nisbet etmek iftiradır. Ebû Dâvûd, bu hadis ile Allah için görme ve işitme sıfatlarının ispat edildiğini ve Cehmiyye’nin ilahî sıfatları inkar görüşüne reddiye olduğunu belirtir. Ebû Hüreyre’in Hz. Peygamber’e nispet ederek naklettiği: "İman Yemenlidir, hikmet Yemenlidir! Ben Rabbi’nizin nefesini Yemen tarafından hissediyorum!" rivayetini de muârız münker kabul etmiştir. Çünkü Bişr el-Merîsî ve ashâbına göre nefes ancak karın boşluğu olanlardan çıkar, Allah ise bundan münezzehtir. Osman ed-Dârimî’ye göre, muârız yanlış anlamıştır. Burada kastedilen, Yemen tarafından esen ve insanı rahatlatan rüzgardır. Bu rivayet bağlamında bakıldığında, Bişr el-Merîsî taraftarlarının rivayeti literal değerlendirdiğini, Osman ed-Dârimî’nin ise rivayeti yorumladığını görmekteyiz. İbnü’s-Selcî, "Siz, Allah’a ondan çıkandan (Kur’ân’dan) daha faziletli bir şeyle yaklaşamazsınız!" rivayeti hakkında, Müşebbihe’nin bunu, karın boşluğu olan, kendisinden kelâm çıkan şeklinde anladıklarını belirtir. Allah boşluğu olmayan anlamında "samed" olduğundan bu anlayış geçersizdir. Bu hadisle, Kur’ân’ın Allah’tan değil O’nun katından çıkması kastedilmiştir. Osman ed-Dârimî’ye göre, İbnü’s-Selcî’nin asıl maksadı Allah’ın kelâm sıfatını inkâr etmektir. Kur’ân’ın O’ndan çıktığında bir şüphe yoktur, bunu sadece kelâm sıfatını kabul etmeyenler inkâr etmektedir. İbn Abbâs’a atfedilen; "Rükn (Hacerülesved) yeryüzünde Allah’ın sağ elidir, halk ile onunla musafaha eder" rivayetinde geçen "yemînullah" (Allah’ın sağ eli) sözünün anlamı, İbnü’s-Selcî’ye göre bildiğimiz sağ el değil, Allah’ın nimeti ve ikrâmıdır. Hacerülesved ile elin kastedilmediğini kabul eden Osman ed-Dârimî’ye göre, İbnü’s-Selcî’nin maksadı, geçersiz te’villerle Allah hakkında ayet ve hadislerde belirtilen iki eli inkar etmektir. İbn Abbâs’ın Hz. Peygamber’den naklettiği başka bir rivayeti İbnü’s-Selcî’nin eserine alıp nakletmesini eleştiren Osman ed-Dârimî, bu tür zayıf rivayetlerin yayılmaması gerektiğini söyler. Buna ilave olarak İbnü’s-Selcî’nin yaptığı yorumun da çirkin olduğunu belirtir ve eleştirir. Çünkü sözü edilen rivayette Allah, yeşil bir takım elbise giymiş kıvırcık saçlı bir genç olarak tasvir edilmektedir. Böyle bir rivayet Hz. Peygamber’den gelen sahih rivayetlerle çeliştiği için de güvenilmez bir rivayettir. Rivayetle ilgili bu değerlendirmeyi yapan Osman ed-Dârimî, rivayet hakkında muârızın yaptığı yorumları da reddeder. Muârıza göre, "Rabbimin yanına girdim" sözü, "Adn cennetinde Rabbimin huzuruna girdim" demektir. Osman ed-Dârimî’ye göre bu gibi müşkil (problemli) hadisler re’y ile tefsir edilmemeli, rivayet edilip bırakılmalıdır. Hz. Peygamber’e dayandırılan ve Allah’ın kendisine geldiğinden bahisle cevabını bilemediği bazı sorulan sorduğundan, sonra Rabbinin elini sırtına koymasıyla parmaklarının serinliğini hissettiğinden ve her şeyi öğrendiğinden bahseden rivayetle ilgili olarak muarız şu değerlendirmede bulunur: Allah Resûlü’ne gelen Rabbi değil güzel suretli bir melekti, o melek Allah tarafından yönledrilmekteydi ve elini koyan da o melekti. Osman ed-Dârimî, muârızın bu yorumunu reddeder. Bu yorum aynı zamanda diğer sahih hadislere de aykırıdır. Osman ed-Dârimî, sözkonusu rivayet hakkında muârızın yorumunu reddettikten sonra zikrettiği sahih rivayetlere dayanarak buna güvenilemiyeceğini ifade etmiştir. İlahî sıfatlar hakkında konuşmak en zor konular arasında görüldüğünden, selef âlimleri bu konuda susmayı tercih etmişlerdir. Ancak sonraki nesiller bu konuda farklı yollar tutmuşlardır. İlahi sıfatları anlama konusundaki temel yaklaşımları tefvîz, teşbîh ve te’vîl şeklinde üç ana başlıkta toplamak mümkündür. Tefvîz, selef alimlerinin benimsediği yol olup, Allah’ın zâtı ve sıfatlarının mahiyetine ilişkin bilgiyi ilâhî ilme havale etmek demektir. Teşbîh, Allah’ı yaratılmışlara veya yaratılmışları Allah’a benzetmek anlamına gelir. Te’vil, Allah’ın yaratılmışlara benzediği izlenimini veren ayet ve hadisleri dil bilimi ve aklî bilgilerle yorumlamaktır. Sıfatları inkar edenlere Muattıla denilmiş, sıfatları ispat edenler Sıfâtiyye diye anılmıştır. Ehl-i re’y’e göre Allah’a atfedilen ve sözlük anlamı bakımından teşbîh ve tecsîm izlenimi veren sıfatları uygun biçimde te’vil etmek gerekir. İlâhî sıfatlarda Mu’tezile tenzihi öne çıkarmış, Eş’ariyye ve Mâtürîdiyye ise tenzihe uygun te’vili benimsemiştir. Müşebbihe, Vehhâbî-Selefî anlayış da ilahî sıfatlardaki lafızları zahiri anlamlarıyla almışlardır. Hadis ilminde en önemli temel eserlerin telif edildiği II./VIII. ve III./IX. asırda yaşamış olan âlimler arasında cereyan eden inceleme konusu yaptığımız tartışma, ilk döneme ait olması bakımından önemlidir. Bunun yanında tartışma, âyet ve hadislerden oluşan naslara yaklaşımda, iki temel yaklaşımı göstermesi bakımından da önemli bilgiler ihtiva etmektedir. Bu iki temel yaklaşımdan biri ehl-i re’y ekolünü, diğeri ise Ehl-i hadîs anlayışını temsil etmektedir. Osman ed-Dârimî genel olarak rivayetin lafzına bağlı kalmayı savunmakta, Bişr el-Merîsî ve ashâbı ise münker olduğu gerekçesiyle rivayeti eleştirmekte ya da te’vil etmektedir. Nadir de olsa Osman ed-Dârimî’nin rivayeti ret ya da te’vil ettiği, Bişr el-Merîsî ve ashâbının ise rivayeti savunduğu yerler de görülebilmektedir. Müteşâbih (problemli) rivayetler hakkında Bişr el-Merîsî’nin yaptığı te’viller sonraki âlimler üzerinde etkili olmuştur. Onun te’villeri, Cübbâî (ö. 303/916), Kādî Abdülcebbâr (ö. 415/1025), Ebü’l-Hüseyin el-Basrî (ö. 436/1044) gibi Mu’tezilî âlimlerin yanı sıra, İbn Fûrek, Gazâlî (ö.505/1111), İbn Akîl (ö. 513/1119), Fahreddîn er-Râzî (ö. 606/1210) gibi sünnî âlimler tarafından da iktibâs edilmiştir. Rivayete dayalı olan hadis ilminde hakikatin ortaya konulabilmesi, "rivayet" ve "re’y" seçeneklerinden birini tercih etmekle değil; bunların her ikisini de yerinde ve dengeli olarak kullanılmasına bağlı olduğunu hatırda tutmak gerekir. Hakikatin ortaya çıkarılmasında rivayet re’ye, re’y de rivayete muhtaçtır. Rivayet ve re’y birbirinin rakibi değil tamamlayıcı unsurları olarak görmek gerekir. (shrink)

1. Ḥāshīyat al-Ṣabbān ʻalá al-Sharḥ al-Ṣaghīr lil-Mullawī ʻalá al-Sullam al-murawnaq -- 2. Taqrīrāt Ḥasan ibn Riḍwān al-Ḥusaynī.

In May 2023, the world’s first whole-eye and partial-face transplant was performed, representing the first known whole-eye transplant in history and the “only successful combined transplant case of...

According to a rule of traditional logic concerning the relation between general (or universal) concepts, if a given concept is more general than a second one, then the opposition (or contradictory) of the first concept is more specific than the opposition (or contradictory) of the second one. Kātibī, one of the Muslim logicians in the 13th century, has raised a question against this rule and, by giving some counterexamples, claims that it results in contradiction. Some Muslim logicians have replied to (...) Kātibī, and in this paper I have examined their replies. Also, by using rules of modern logic, we may easily show that either Kātibī's argumentation is fallacious or it does not result in contradiction; however, it seems that if modern logic rules had been represented to Muslim logicians, some of those rules would have been rejected by them. (shrink)

The Ismaili is one of the sub-sects of Shiite sect which in addition to being involved in some specific events in the history of different regions in the world of Islam from India to Iran and North Africa has been able to form governments. The record of Ismaili’s presence in Azerbaijan goes back to the third century A.H and the ruling period of Mosafer and Sajian in the fourth century A.H that continued to Seljuqs and Ilkhanids periods. Upon Mongol attacks (...) the center of Immamat moved to Azerbaijan, during 8 and 9th century A.H and this coincided with the Nezari Ismaili’s internal evaluations in Iran. The level of Ismaili sect’s presence in and its contribution to Azerbaijan between 4th and 10th century A.H is assessed here through a descriptive-analytic method and library studies. (shrink)

Different scholars have considered the Kara Koyunlu “Twelver Shiites”, “Radical Shiites” and some others “Sunnites.” A review of the “criteria for being recognized a Shiite” and comparing them with the Kara Koyunlu can confirm that they were Shiites. However, the Kara Koyunlu must be considered as having a type of Shia referred to as doctrinal Shia and Sufic Shia which having been formed through Shi’ization of the Sunnites and sharing Sufic characteristics, does not belong to any of the common sects (...) of Shia. The present study aims to prove that the Kara Koyunlu were Shiites using descriptive-analytic method and library research. (shrink)

The literature on the problem of evil does not draw enough upon the relevant debates in (meta)ethics, and ethical theorists (broadly understood) can engage with the problem of evil as a way of inquiry in their field. I review how the problem of evil is essentially formed based on (evaluative and deontic) ethical judgments, and how responses to it, either theistic or atheistic, are mainly based on the relevant ethical judgments. Meanwhile, though contemporary debates in metaphysics and epistemology have influenced (...) the literature on the problem of evil, the same does not hold true for ethics. This suggests that there are ways to engage with the problem of evil as doing axiology or ethical theory more generally, which may be fruitful regardless of their being theodicy. I end by briefly discussing an example focused on the idea of moral progress. (shrink)

ABSTRACTIn a series of articles, Asbjørn Steglich-Petersen and Nick Zangwill argue that, since propositional attitude ascription judgements do not behave like normative judgements in being subject to a priori normative supervenience and the Because Constraint, PAs cannot be constitutively normative.1 I argue that, for a specific version of normativism, according to which PAs are normative commitments, these arguments fail. To this end, I argue that commitments and obligations should be distinguished. Then, I show that the intuitions allegedly governing all normative (...) judgements do not even purport to hold for commitment-attributing judgements.RÉSUMÉDans une série d'articles, Asbjørn Steglich-Petersen et Nick Zangwill font valoir que, puisque les jugements d'attribution d'attitude propositionnelle ne se comportent pas comme des jugements normatifs en étant soumis à la survenance normative a priori et à la contrainte du Parce que, les AP ne peuvent être constitutivement normatives. Je soutiens que, pour une version spécifique du normativisme, selon laquelle les AP sont des engagements normatifs, ces arguments échouent. À cette fin, je soutiens d'abord que les engagements et les obligations devraient être séparés. Ensuite, je démontre que les intuitions qui régiraient prétendument tous les jugements normatifs ne prétendent même pas s'appliquer aux jugements attributifs d'un engagement. (shrink)

In discussing the intricate and somewhat complex relationship between Shiʻism and Sufism, both in principle and essence or in their metahistorical reality as well as in time and history, we need hardly concern ourselves with the too often repeated criticism made by certain orientalists who would doubt the Islamic and Quranic character of both Shiʻism and Sufism. Basing themselves on an a priori assumption that Islam is not a revelation and, even if a religion, is only a simple ‘religion of (...) the sword’ for a simple desert people, such would-be critics brush aside as un-Islamic all that speaks of gnosis and esotericism, pointing to the lack of historical texts in the early period as proof of their thesis, as if the non-existent in itself could disprove the existence of something which may have existed without leaving a written trace for us to dissect and analyse today. The reality of Shiʻism and Sufism as integral aspects of the Islamic revelation is too blinding to be neglected or brushed aside by any would-be historical argument. The fruit is there to prove that the tree has its roots in a soil that nourishes it. And the spiritual fruit can only be borne by a tree whose roots are sunk in a revealed truth. To deny this most evident of truths would be as if we were to doubt the Christian sanctity of a St Francis of Assisi because the historical records of the first years of the Apostolic succession are not clear. What the presence of St Francis proves is in reality the opposite fact, namely, that the Apostolic succession must be real even if no historical records are at hand. The same holds true mutatis mutandis for Shiʻism and Sufism. In this paper in any case we will begin by taking for granted the Islamic character of Shiʻism and Sufism and upon this basis delve into their relationship. In fact Shiʻism and Sufism are both, in different ways and on different levels, intrinsic aspects of Islamic orthodoxy, this term being taken not only in its theological sense but in its universal sense as tradition and universal truth contained within a revealed form. (shrink)

Providing a comprehensive and widely accessible investigation into Mullā Ṣadrā's works, this book establishes his political philosophy and instigates a dialogue on the relevance of Ṣadrā's philosophy to present day challenges. Investigating Ṣadrā's primary sources, the book reveals that his discourse on politics cannot be interpreted as a discursive springboard for hierocracy and political authority of jurists, nor does the mystical attitude of his philosophy (with its emphasis on the inner aspects of religion) promote an idea of quietism or a (...) fundamental separation of religion and politics. Laying the groundwork for further translations and interpretation, this volume is not just concerned with 'political philosophy' as yet another particular and limited facet of Ṣadrā's overall system. Rather, through unifying mystical, intellectual and political aspects of this singular philosopher, the volume is concerned with properly contextualizing and understanding the guiding intentions and inspirations that unify and underlie all of his creative philosophical endeavour. This pioneering and provocative work of genuine reflection is a new contribution to the wider political philosophy. It will be of interest to researchers of political philosophy, Islamic philosophy, mysticism, theology, history and Iranian studies. (shrink)

Knowledge and its desacralization --What is tradition? -- The rediscovery of the sacred : the revival of tradition -- Scientia sacra -- Man, pontifical and Promethean -- The cosmos as theophany -- Eternity and the temporal order -- Traditional art as fountain of knowledge and grace -- Principal knowledge and the multiplicity of sacred forms -- Knowledge of the sacred as deliverance.

Innovation in ethics pedagogy has continued to evolve and incorporate other forms of storytelling aimed at improving student engagement and learning. The use of bioethics narratives in feature-length films, medical television shows, or short clips in the classroom has a well-established history. In parallel, screenplays present an opportunity for an active approach to ethical engagement. We argue that screenplays and screenwriting provide a rich supplement to current medical ethics teaching and serve as a strong form of reflective learning.

We present a survey of the recent applications of continuous domains for providing simple computational models for classical spaces in mathematics including the real line, countably based locally compact spaces, complete separable metric spaces, separable Banach spaces and spaces of probability distributions. It is shown how these models have a logical and effective presentation and how they are used to give a computational framework in several areas in mathematics and physics. These include fractal geometry, where new results on existence and (...) uniqueness of attractors and invariant distributions have been obtained, measure and integration theory, where a generalization of the Riemann theory of integration has been developed, and real arithmetic, where a feasible setting for exact computer arithmetic has been formulated. We give a number of algorithms for computation in the theory of iterated function systems with applications in statistical physics and in period doubling route to chaos; we also show how efficient algorithms have been obtained for computing elementary functions in exact real arithmetic. (shrink)

The possibility of acting for normative reasons calls for explanation, considering that such reasons are facts. Facing this issue, some argue that to act for a normative reason, the normative reason and the reason we act for (i.e. the motivating reason) need to be identical. Others reject the idea that normative reasons are facts in the first place. A conciliatory proposal is that by appealing to dispositions we can simultaneously accept that normative reasons are facts and that we can act (...) for them, without accepting the identity of the normative reasons and the motivating reason. After sketching an example of such a view, I mention an obstacle on its way. This view relies heavily on the correspondence relation, to make the action connected to the normative reason via a descriptive belief. It is argued that this is challenging since the correspondence relation might not be suitable to play the metaphysical role needed. (shrink)

This volume gathers together the numerous essays by the Iranian metaphysician and ontologist, Seyyed Hossein Nasr, on Islamic philosophers and the intricate ...

Last year marked a decade since the publication of the book “Islamic Biomedical Ethics” by religious studies professor Abdulaziz Sachedina in which he called for a critical and rigorous analytical approach to the ethical inquiry of biomedical issues from an Islamic perspective. Since the publication of this landmark work, some authors have continued to call into question the ways in which Islam as a religious tradition is engaged with in the secular bioethics literature. This paper describes common argumentative issues with (...) current Islamic bioethics scholarship and offers general pearls and strategies to facilitate better engagement with religious approaches to bioethical issues. (shrink)

The problem of supererogation has attracted significant attention from contemporary moral philosophers. In this paper, we show that this problem was outlined in different terms in the work of the 11th century Persian philosopher Abū Alī Miskawayh. As well as identifying this problem, Miskawayh also developed a unique solution cashed out in terms of virtue ethics that has not yet been considered in the contemporary literature. We will argue that this solution, which is in its general form independent of virtue (...) ethics, provides a plausible explanation of what makes some acts supererogatory and faces two important advantages over the most popular response to the problem of supererogation, The Sacrifice View. Unlike The Sacrifice View, The Cautionary Account can class acts of benevolence that advance the agent's own interests as supererogatory and easily explain why certain acts of sacrifice are neither permissible nor praiseworthy. (shrink)

In international politics, bridging the gap between the real and knowledge poses a persistent challenge as translating the real into concepts and narratives can nurture the epistemic fallacy. Critical realism addresses this by separating ontology from epistemology at the meta-theoretical level, yet in practical research, critical realism tends to impose assumptions about the ontological complexity of the real at the transcendental level. This paper examines the practical difficulty of overcoming the epistemic fallacy in International Relations inquiries, asserting that critical realism (...) does not effectively guide practical inquiries in separating ontology from epistemology at a methodological level. Despite the meta-theoretical separation, research inquiries can remain theory-laden and epistemically dependent. The solution lies in problematizing ontological presentation, and sustaining critique at the discursive level on International Relations theories, methodologies, and implications. This approach maintains a critical focus on ontological aspects at the practical level to deal with the challenge of the epistemic fallacy. (shrink)

ABSTRACT In what sense can one claim that intentional explanations are essentially normative, given that people’s actions and thinking are replete with various irrationalities, yet are still pretty well explained by this explanatory framework? This article provides a novel response to this enduring objection. First, following Brandom, it is suggested that, to understand the normativity of intentional states, we should countenance and distinguish between two normative categories of commitment and entitlement, only the former of which is argued to be essential (...) for intentional explanations. Conflating these two normative dimensions is noted to be one of the main sources of the objections leveled against the view. Second, it is shown that the committive dimension is rich and flexible enough to accommodate all the apparently problematic cases. (shrink)

A number of philosophers have argued that there is a basic problem in the no-guidance argument against content normativism. The problem is that the argument restricts the essential normativity of intentional states to the formation of these states being guided by certain norms. But it is suggested that the essential norm-governedness of intentional states can be equally plausibly construed as the assessability of these states by norms, which does not imply complying with them. Although I concur with the problem diagnosed (...) in the no-guidance argument, I take issue with the alternative conception of normativity which is put forward. In its stead, I argue that considering intentional states as commitments whose discharging requires complying with certain norms is preferable because it both respects the insight provided while remaining unscathed by the problems besetting this conception of normativity. (shrink)

In what sense can one claim that intentional explanations are essentially normative, given that people’s actions and thinking are replete with various irrationalities, yet are still pretty well exp...

Accession Number: ATLA0001712108; Hosting Book Page Citation: p 71-86.; Language(s): English; General Note: Bibliography: p 86.; Rev from an article in The Islamic quarterly.; Issued by ATLA: 20130825; Publication Type: Essay.

In The Ethics of Whistleblowing (2019), Boot engages with the current literature on unauthorized disclosure of information, critically examines some positions, and defends others. One early step of the book’s main argument is to claim that whistleblowing is pro tanto wrong. This claim which many parties of the debate accept affects the narrative of the discussion and also plays a role against attempts to justify whistleblowing based on moral rights. In opposition to such a claim, I argue that one can (...) similarly ascribe pro tanto rightness to whistleblowing. However, this would also be a mistake. In principle, such claims are inaccurate concerning how pro tanto reasons work. Considering the motivations for taking up Ross’s idea of prima facie duties, and having in mind the theoretical role they are supposed to play, I suggest that only simple type-acts (as contrasted with complex act-types) may be called pro tanto right or wrong. Therefore, although widely appealed to, such claims about whistleblowing are neither helpful nor successful in the debate. (shrink)

One of Kripke’s innovations concerning the philosophy of language is the doctrine that the truth of some metaphysically necessary propositions is only known a posteriori. The typical example he gives is the identity statement consists of two different proper names that refer to the same referent, like “Hesperus = Phosphorus”. By metaphysically necessary he means that the proposition is true in all possible worlds and by a posteriori knowledge he means that its truth is known by experiment or investigation. Some (...) philosophers have given arguments against Kripke’s doctrine and claimed that such propositions can, also, be known a priori. In this paper, I will defend Kripke’s view by showing that his approach to the issue is linguistic not metaphysical, opposite to his critics. (shrink)

The present paper addresses the mutual relationship between society and law in shaping women’s law in Islam from the perspective of the sociology of law. It analyzes the role of pre-Islamic social, political, and economic structures in the Arabian Peninsula in modeling women’s law and highlights some customary laws which were rejected or revived and integrated in Islamic jurisprudence. In this regard, the paper reviews issues such as polygyny, rights to inheritance, marriage, the process of testimony and acceptable forms of (...) evidence in legal matters, diyya, the exclusion of women from the judiciary and the system of issuing fatwa, natural right of guardianship of underage children after divorce, and regulations related to the veil. Finally, referring to the manner of the Prophet of Islam, the paper suggests that ʿurf can be considered as a source of Islamic legislation alongside other commonly known sources of fiqh. (shrink)

This work examines the influence of the school of Muhyiddin Ibn 'Arabi on the well-known Kubrawi masters. This path-breaking book is a study of major Kubrawi works and the manner in which the Kubrawis approached Ibn 'Arabi's ideas. By delving into the most important cornerstones of Ibn 'Arabi's worldview, such as wahdat al-wujud (unity of existence), al-insan al-kamil (Perfect Human Being) and asma wa sifat (God's Names and Attributes), this work provides a comparative study of their reception in the thought (...) of major Kubrawi mystics, especially that of Najm al-Din Kubra, Sa'd al-Din amuyah, Aziz al-Din Nasafi, Ala al-Dawlah Simnani, and Sayyid 'Ali Hamadani. (shrink)

This study explains risk transfer, associated with debt-basedfinancing, as the main cause of financial crises in the world. It presents the casefor a financial architecture based on risk sharing that, in turn, is likely to makethe financial system less fragile and more stable. This study also highlights thesignificance of Islamic finance in this regard.