Guiado pelas teorias da decolonialidade e da performatividade, este artigo pretende discutir as possibilidades de uma teoria do humano no Direito que seja expansiva, rompendo com as leituras cis-heteronormativas e brancas das teorias dominantes sobre Direito e Justiça. Para isso, realiza duas tarefas: primeiro, toma as teorias sobre sexo, gênero e raça como linguagens atribuídas a corpos para usar o corpo como categoria jurídica de análise e, com esse corpo, aprendendo com as travestilidades, compreender o humano como sempre sendo “em (...) processo de”, exigindo-nos compromisso com “dignidades” produzidas a partir da multiplicidade da “pessoa”. Depois, usa duas categorias jurídico-constitucionais para rediscutir a entrada do “humano” no Direito nos marcos do gênero e da raça – e das múltiplas corporalidades: dignidade da pessoa humana e povo. Sem pretender resolver a oposição universalismo/individualismo contida nessas categorias, o trabalho sustenta a fronteira como lugar de expansão: um povo que performa pluriversalidades e a pessoa humana em suas multiplicidades. Essa teoria expansiva exige reconhecer que o humano é humano “em processo de” e coloca o limite dos sentidos produzidos pela tensão entre as duas categorias jurídicas no corpo, lido sob as linguagens de sexo, gênero e raça. Isso exigirá o compromisso e a responsabilização pela diminuição da distribuição diferencial de humanidade produzida na matriz branca e cis-heterconforme e o reconhecimento de que o sujeito que dá a si mesmo a “lei” deve poder se fazer mutuamente povo e pessoa humana. (shrink)

Phenomenal particularism is the view that particular external objects are sometimes part of the phenomenal character of perceptual experience. It is a central part of naïve realist or relational views of perception. We consider a series of recent objections to phenomenal particularism and argue that naïve realism has the resources to block them. In particular, we show that these objections rest on assumptions about the nature of phenomenal character that the naïve realist will reject, and that they ignore the full (...) resources that naïve realism has to offer in explaining phenomenal character. (shrink)

For Kant, the human cognitive faculty has two sub-faculties: sensibility and the understanding. Each has pure forms which are necessary to us as humans: space and time for sensibility; the categories for the understanding. But Kant is careful to leave open the possibility of there being creatures like us, with both sensibility and understanding, who nevertheless have different pure forms of sensibility. They would be finite rational beings and discursive cognizers. But they would not be human. And this raises a (...) question about the pure forms of the understanding. Does Kant leave open the possibility of discursive cognizers who have different categories? Even if other discursive cognizers might not sense like us, must they at least think like us? We argue that textual and systematic considerations do not determine the answers to these questions and examine whether Kant thinks that the issue cannot be decided. Consideration of his wider views on the nature and limits of our knowledge of mind shows that Kant could indeed remain neutral on the issue but that the exact form his neutrality can take is subject to unexpected constraints. The result would be an important difference between what Kant says about discursive cognizers with other forms of sensibility and what he is in a position to say about discursive cognizers with other forms of understanding. Kantian humility here takes on a distinctive character. (shrink)

Why is gauge symmetry so important in modern physics, given that one must eliminate it when interpreting what the theory represents? In this paper we discuss the sense in which gauge symmetry can be fruitfully applied to constrain the space of possible dynamical models in such a way that forces and charges are appropriately coupled. We review the most well-known application of this kind, known as the 'gauge argument' or 'gauge principle', discuss its difficulties, and then reconstruct the gauge argument (...) as a valid theorem in quantum theory. We then present what we take to be a better and more general gauge argument, based on Noether's second theorem in classical Lagrangian field theory, and argue that this provides a more appropriate framework for understanding how gauge symmetry helps to constrain the dynamics of physical theories. (shrink)

The present paper is about the author’s current research on children’s education in urban contexts. It departs from the rising offer of programmes for school children in out-of-school contexts (e.g. museums, libraries, science centres). It asks what makes these practices educational (and not just interesting, entertaining and/or audience building). Based on Biesta ( 2006a , 2010 ) theory of education, the author frames and analyses the educational characteristics of, and possibilities of articulating, in and out-of-school educational practices. This paper aims (...) at understanding if the occasional outing from primary school premises promotes interruptions in the humanist foundations of school. In order to analyse relations between different institutions and professionals (to be) engaged in educational activities and programmes, Nóvoa ( 2002 , 2009 ) essays will be brought to the discussion, namely his conception of the ‘Public Space of Education’—as a space where culture, education, arts, sports and leisure are shared responsibilities, and where diverse institutions are networked aiming towards societal pluralism. I argue for the possibility of using cities’ public spaces as contexts with a worldly quality to complexify children’s education. Nevertheless, I draw attention to the unbearable educational lightness that these practices may carry if they do not go beyond the praise of chance; as well as to their unsustainable weight if they perpetually repeat school’s normal orders and add up rational discourses. (shrink)

Resumo Palavras-chave Keywords : Narrative production. Authorship. Language. Memory. Identity. : This article comprises a detailed report on a project of narrative production, which is being conducted, every semester, with students entering the Languages course, on the Portuguese Language subject.The project consists of a process of production, reading, and rewriting of small narratives, which, at the end of the term, are gathered and organized by each student in order to assemble their own book craftily. The proposal came forth as a (...) strategy to try to solve problems related to the little familiarity with writing and to the lack of authorship marks. The engagement in the production of contextualized and guided narratives for a determined purpose has disclosed, at the end of each semester, similar results: pleasure to write, read and expose the produced texts for group discussions; concern with the interlocutor; presence of authorship marks; perception of discursive qualities on the text itself and on the text of others; concern with the adequacy of the writing to linguistic conventions; confidence on the writing process; perception of oneself as part of a history and as a result of multiple intersubjectivities; praise of one’s own life history and of one’s ancestors. The project finds itself based on enunciation theories. : Produção de narrativa. Autoria. Linguagem. Memória. Identidade. : Este artigo constitui-se do relato de um projeto de produção de narrativa que vem sendo desenvolvido, semestralmente, com alunos ingressantes no curso de Letras, na disciplina de Língua Portuguesa. O projeto consiste em um processo de produção, leitura e reescritura de pequenas narrativas com as quais, ao fim do semestre, cada aluno organiza e confecciona artesanalmente o seu próprio livro. A proposta surgiu como estratégia para tentar solucionar problemas relacionados à pouca familiaridade com a escrita e à ausência de marcas de autoria. O enfoque na produção de narrativas contextualizadas e orientadas para um determinado fim tem revelado, no fim de cada semestre, resultados semelhantes: prazer de escrever, de ler e de submeter à discussão do grupo os textos produzidos; preocupação com o interlocutor; presença de marcas de autoria; percepção de qualidades discursivas no próprio texto e no texto do outro; preocupação com a adequação da escrita às convenções linguísticas; segurança em relação à escrita; percepção de si como parte de uma história e como fruto de intersubjetividades múltiplas; valorização da própria história de vida e da de seus antepassados. O trabalho encontra suporte em teorias da linguística da enunciação. (shrink)

Seven informants , aged between 32 and 42, who had experienced at least one career change in their lives were interviewed about the history of their career trajectories. The interviews were analyzed according to the systematic and systemic reflexivity proposed by the phenomenological tradition: description, reduction and interpretation. The findings point to the need for professional guidance practice giving attention not only to professional information but also to a reflection of individual and work-related values. This would help both young people (...) and adults to see their own objectives more clearly and to be capable of formulating their own career plans and following them through. (shrink)

Cet article propose un itinéraire de réflexion sur les fondements de l’éthique théologique en articulant trois contributions de Karl Barth à ce domaine : la définition de l’éthique comme l’impératif de l’indicatif qu’est la dogmatique, voire l’inséparabilité entre éthique et dogmatique qui place l’éthique à l’écoute de la révélation ; l’articulation d’un nexus christologique entre les catégories d’obéissance et de liberté comme « autodétermination déterminée » ; le débat sur l’Évangile et la Loi, comme révélation de l’histoire de la grâce (...) à partir de laquelle se déploie la grammaire d’une existence chrétienne. Cet itinéraire est entrecoupé par trois passages bibliques qui sont alignés sur les contributions de Barth : la vocation d’Abraham ; l’agonie de Jésus à Gethsémani ; la question posée à Jésus sur le bien qu’il faut faire pour entrer dans la vie éternelle. Nous suggérons que cet itinéraire biblique et barthien souligne qu’une éthique théologiquement construite conflue vers la christologie. (shrink)

PRINCÍPIO DA COMPLEMENTARIDADE RECURSAL APÓS DECISÃO DOS EMBARGOS DE DECLARAÇÃO: GARANTIA DO CONTRADITÓRIO EM OPOSIÇÃO À PRECLUSÃO CONSUMATIVA.

Visual experiences seem to exhibit phenomenological particularity: when you look at some object, it – that particular object – looks some way to you. But experiences exhibit generality too: when you look at a distinct but qualitatively identical object, things seem the same to you as they did in seeing the first object. Naïve realist accounts of visual experience have often been thought to have a problem with each of these observations. It has been claimed that naïve realist views cannot (...) account for the generality of visual experiences, and that the naïve realist explanation of particularity has unacceptable implications for self- knowledge: the knowledge we have of the character of our own experiences. We argue in this paper that neither claim is correct: naïve realism can explain the generality of experiences, and the naïve realist explanation of particularity raises no problems for our self-knowledge. (shrink)

This paper investigates the implicative conditional, a connective intended to describe the logical behavior of an empirically defined class of natural language conditionals, also named implicative conditionals, which excludes concessive and some other conditionals. The implicative conditional strengthens the strict conditional with the possibility of the antecedent and of the contradictory of the consequent. $${p\Rightarrow q}$$ p ⇒ q is thus defined as $${\lnot } \Diamond {(p \wedge \lnot q) \wedge } \Diamond {p \wedge } \Diamond {\lnot q}$$ ¬ ◊ (...) ( p ∧ ¬ q ) ∧ ◊ p ∧ ◊ ¬ q. We explore the logical properties of this conditional in a reflexive normal Kripke semantics, provide an axiomatic system and prove it to be sound and complete for our semantics. The implicative conditional validates transitivity and contraposition, which we take to be integral parts of reasoning and communication. But it only validates restricted versions of strengthening the antecedent, right weakening, simplification, and rational monotonicity. Apparent counterexamples to some of these properties are explained as due to contextual factors. Finally, the implicative conditional avoids the paradoxes of material and strict implication, and validates some connexive principles such as Aristotle’s theses and weak Boethius’ thesis, as well as some highly entrenched principles of conditionals, such as conjunction of consequents, disjunction of antecedents, modus ponens, cautious monotonicity and cut. (shrink)

The historical formation of Brazil is distinguished from the majority of ex-colonial nations by one factor that is especially characteristic: an intense process of ethnic and cultural mixing. The Portuguese colonisers, who, unlike the English Puritans in North America, left their families and arrived in Brazil in small groups mainly composed of men, naturally tended to pair off with the women they found available - first of all indigenous women and later African women. There was nothing in Brazil to prevent (...) this spontaneous behaviour similar to the role played in the English colonies of North America by the strength of the family group or the strict religious observance of the community. Thus from the outset Brazil tended to accept racial mixing as a de facto reality. As Gilberto Freyre correctly noted in his book Casa Grande e Senzala:They mixed happily with women of colour from the very first contacts and many mixed-race children resulted, so much so that only a few thousand men were enough to colonize vast areas and compete with the greatest and most numerous peoples as regards the extent of the colonial territory and the effectiveness of colonizing activity. (shrink)

Organisations are increasingly transforming themselves to remain profitable and obtain sustainable competitive advantages. Business processes are as important as technology in promoting organisational transformation. Organisational transformation ultimately entails combining existing business components, whether or not with the same use and design, with new ones to generate novel products and services. For example, one particular type of organisation transformation is digital transformation. This notion, which covers even the subjective aspects of organisational transformation, is currently under intensive discussion and suffers from the (...) semantics terms fluctuation related to the notion of ‘organisational transformation’. We argue that this topic could strongly benefit from an ontological analysis and conceptual clarification of these notions. This paper contributes with an attempt in this direction by proposing a Core Ontology of Organisational Transformation (COOT). This ontology comprises concepts and relations central to creating a reference model representing the organisational transformation paradigm. COOT was applied in a real-world case study on a car rental company. (shrink)

Neste artigo, pretende-se descrever os pontos de maior relevância à teoria do conhecimento de Arthur Schopenhauer, levando em consideração a farta influência do idealismo transcendental kantiano em sua produção filosófica. No que diz respeito à formulação do conhecimento empírico, bem como às faculdades e princípios envolvidos no processo, busca-se promover a comparação entre os elementos pertinentes aos sistemas elaborados pelos respectivos filósofos, a fim de tornar explícitos os momentos em que Schopenhauer alinha-se ao idealismo transcendental kantiano e, igualmente, os momentos (...) em que o filósofo rompe com seu predecessor por meio da elaboração de um sistema filosófico original, de notória relevância para a história da filosofia. (shrink)

In this work, we propose a computational approach to the triadic model of Peircean semiosis (meaning processes). We investigate theoretical constraints about the feasibility of simulated semiosis. These constraints, which are basic requirements for the simulation of semiosis, refer to the synthesis of irreducible triadic relations (Sign–Object–Interpretant). We examine the internal organization of the triad S–O–I, that is, the relative position of its elements and how they relate to each other. We also suggest a multi-level approach based on self-organization principles. (...) In this context, semiosis is described as an emergent process. Nevertheless, the term ‘emergence’ is often used in a very informal way in the so called ‘emergent’ computation, without clear explanations and/or definitions. In this paper, we discuss in some detail the meaning of the theoretical terms ‘emergence’ and ‘emergent’, showing how such an analysis can lead to improvements of the algorithm proposed. (shrink)

Resumo: O artigo enfoca duas questões abordadas pelo transhumanismo: imortalidade e longevidade. A primeira parte apresenta alguns contornos do programa transhumanista e a sua motivação. A segunda discute até que ponto a promessa de imortalidade não pode ser cumprida pela ideia de fazer o upload do cérebro na internet. A terceira parte se concentra na longevidade e mostra por que o programa transhumanista para idosos falha. Palavras-chave: Transhumanismo. Imortalidade. Longevidade. Upload de cérebro na internet.

Neste ensaio apresentamos o conceito de vida para o filósofo e médico francês Georges Canguilhem (1904-1995) e, posteriormente, desenvolvemos uma reflexão deste conceito, estabelecendo um paralelo entre a emergência da tecnociência e o transumanismo. Na primeira parte do ensaio, foram selecionados trechos das obras de Canguilhem, O normal e o patológico, O conhecimento da vida e o verbete “vida” escrito para a Encyclopédie Universalis. Sobre o verbete daremos atenção para a quarta interpretação sobre a vida proposta pelo filósofo. Além dos (...) textos escolhidos, utilizaremos artigos de especialistas que aprofundem a filosofia de Georges Canguilhem. Na segunda parte, apresentaremos, de modo geral, o surgimento e as implicações éticas da tecnociência na sociedade contemporânea. Na terceira parte, apresentaremos uma possível origem do transumanismo e o instigante e complexo debate em torno deste movimento. Neste tópico apresentaremos as contribuições de filósofos alinhados ao pensamento de Canguilhem e filósofos que refletem sobre o movimento transhumanista, tais como João de Fernandes Teixeira, Natasha Vita-More e Nick Bostrom. Na conclusão, apresentaremos a relevância do diálogo entre as áreas do conhecimento como a filosofia, ciências da vida e tecnologia para compreendermos os meandros da sociedade contemporânea.Palavras chave: Georges Canguilhem; vida; tecnociência; transhumanismo. (shrink)

In _Metaphysics_ A.4, Aristotle provides crucial information about fundamental aspects of the chemistry and microphysics of the atomic theory of Leucippus and Democritus of Abdera. Besides the plenum and the void, which he identifies as the elements of the atomic theory, he presents what he himself names as _differences_. These fundamental differences are named so because they ought to be responsible for the emergence of all other differences in the physical world, and especially the ones that hit our senses. Aristotle (...) provides a list of three differences both in what is recognized as autochthonous terminology from Leucippus and Democritus, and in a translation to terms apparently more intelligible to Aristotelian listeners. Among those differences there is one in particular that is harder to comprehend than the other ones: _rhysmos_. Aristotle’s translation of _rhysmos_ into _sch__ēma_ has led most interpreters to acknowledge that it referred solely to atoms individually, while the other two differences would refer to relations between atoms. In this paper, I want to propose an interpretation in which _rhysmos_ actually refers to several aspects of the chemistry and microphysics of the atomic theory. (shrink)

Since the last war, one character of the political system in Belgium is the growth and the duration of the ministerial crisis. Some questions of public law appeared. How is it possible to maintain the continuity of the political and administrative action, without ministerial responsibility to Parliament, during the crisis? The Belgian Conseil d'Etat contributed, by the notion of the «affaires courantes», sort of general principle of public law, to give a solution to this problem.

Dil, düşüncelerin ifade edilmesini, bilgi aktarımını ve sosyal etkileşimi sağlayan temel bir olgudur. Dil eğitimi ise kültürler arası iletişimi kolaylaştıran ve dünya genelinde etkili iletişim kurma becerisi kazandıran bir faaliyettir. Birden fazla dil bilmek, farklı kültürlere ve bakış açılarına açık olmayı sağlar. Yaşadığı dünya düzeni içerisinde çağın gerisinde kalmak istemeyen, uygar ve etkileşimli bir toplum olma niyetini taşıyan Fransa hükümet yetkilileri dil eğitimi konusunda ciddi adımlar atmıştır. 1795 yılında Doğu dilleri üzerine uzmanlaş Inalco’yu kurarak başta Osmanlı olmak üzere İslâm dünyasının (...) konuştuğu dili öğrenen uzmanlar yetiştirmeye başlamıştır. Kuruluşundan itibaren sistemli bir şekilde dil yelpazesini genişleten Inalco, Türkçe, Arapça, Çince, Farsça, Hintçe, Japonca, Korece, Rusça, İbranice ve daha birçok Doğu dilini bünyesine katmıştır. Bu dilleri öğrenen ve konuşan kişiler sayesinde Fransa, Doğuyla olan münasebetini güçlü tutmakta ve burada bulunan devletlerle uzaktan yahut yakından temas içerisinde kalmayı sürdürmektedir. Yaklaşık dört asırlık geçmişiyle Inalco, bir dil eğitimi merkezi olmanın yanında şarkiyat kurumları içerisinde önde gelen, sayısız oryantalist yetiştirip çeşitli sahalarda eserlerin yazılmasına imkân tanıyan bir kurumdur. Kuruluş, misyonuna uygun olarak uzun süre Doğu dilleri ve medeniyetleri üzerine uzmanlaşmış öncü isimleri yetiştirip çalışmalarıyla kültürel etkileşimi teşvik etmiş ve kültürler arası anlayışı geliştirmeye yardımcı olmuştur. Kurumsal tecrübesiyle ilgi alanını hep genişleten Inalco günümüzde neredeyse tüm dünya dilleri ve medeniyetleri üzerine çalışmalarını devam ettirmektedir. Artık dil ve kültür alanındaki uzmanlığı ve köklü geçmişiyle dünya genelinde saygın bir kurum olarak kabul edilmektedir. Inalco’da yetişen dil uzmanları Fransız hükümetinin diplomatik ve ticari ilişkilerinde aktif rol alarak bu konularda yetkililere tercümanlık hizmeti sunmuşlardır. Aynı zamanda uzman oldukları dillerin yeni nesillere öğretilmesinde öğretici pozisyonlarını korumuşlar ve ilişkide oldukları kültürlerin tanınmasında da önemli roller üstlenmişlerdir. Her ne kadar yaptıkları iş şarkiyat hizmeti olsa da Doğu kültürüne ait mirasın gün yüzüne çıkartılmasında, değerlendirilmesinde ve tasnifinde yer alarak bu kültürlere ait ögelerin korunmasında yardımcı unsur olmuşlardır. Silvestre de Sacy, Louis Bazin, Régis Blachère, Louis Massignon vb. birçok Doğu bilimci burada yetişerek hem kendi ülkelerine hem de Doğu kültürüne hizmet etmişlerdir. Ancak akademik ortamda Inalco ve benzeri kurumlar üzerine yeteri kadar çalışmanın olmadığı da bir gerçektir. Dolayısıyla bu çalışmada, Inalco’nun kuruluşu, işleyiş şekli ve faaliyet alanları tanıtıldıktan sonra bir şarkiyat kurumu olarak misyonu üzerinde durulacaktır. Saha araştırması, gözlem, yetkili mercilerden alınan bilgi ve belgelerle oluşturulan çalışmanın alandaki boşluğu dolduracağı düşünülmektedir. Yaklaşık dört asırlık geçmişiyle Inalco, bir dil eğitimi merkezi olmanın yanında şarkiyat kurumları içerisinde önde gelen, sayısız oryantalist yetiştirip çeşitli sahalarda eserlerin yazılmasına imkân tanıyan bir kurumdur. Fiilen 1795 yılında Fransa’da kurulan Inalco kuruluş misyonuna uygun olarak uzun süre Doğu dilleri ve medeniyetleri üzerine uzmanlaşmış öncü isimleri yetiştirmiştir. Uzun süre şarkiyat alanına odaklanan Inalco, Doğu dilleri ve medeniyetleri üzerindeki çalışmalarıyla kültürel etkileşimi teşvik etmiş ve kültürler arası anlayışı geliştirmeye yardımcı olmuştur. Kurumsal tecrübesiyle ilgi alanını hep genişleten Inalco günümüzde neredeyse tüm dünya dilleri ve medeniyetleri üzerine çalışmalarını devam ettirmektedir. Artık dil ve kültür alanındaki uzmanlığı ve köklü geçmişiyle dünya genelinde saygın bir kurum olarak kabul edilmektedir. Ancak akademik ortamda Inalco ve benzeri kurumlar üzerine yeteri kadar çalışmanın olmadığı da bir gerçektir. Dolayısıyla bu çalışmada, Inalco’nun kuruluşu, işleyiş şekli ve faaliyet alanları tanıtıldıktan sonra bir şarkiyat kurumu olarak misyonu üzerinde durulacaktır. Saha araştırması, gözlem, yetkili mercilerden alınan bilgi ve belgelerle oluşturulan çalışmanın alandaki boşluğu dolduracağı düşünülmektedir. (shrink)

The eliminative view of gauge degrees of freedom—the view that they arise solely from descriptive redundancy and are therefore eliminable from the theory—is a lively topic of debate in the philosophy of physics. Recent work attempts to leverage properties of the QCD $$\theta _{\text {YM}}$$ θ YM -term to provide a novel argument against the eliminative view. The argument is based on the claim that the QCD $$\theta _{\text {YM}}$$ θ YM -term changes under “large” gauge transformations. Here we review (...) geometrical propositions about fiber bundles that unequivocally falsify these claims: the $$\theta _{\text {YM}}$$ θ YM -term encodes topological features of the fiber bundle used to represent gauge degrees of freedom, but it is fully gauge-invariant. Nonetheless, within the essentially classical viewpoint pursued here, the physical role of the $$\theta _{\text {YM}}$$ θ YM -term shows the physical importance of bundle topology (or superpositions thereof) and thus counts against (a naive) eliminativism. (shrink)

The aim of the Analytic of Concepts is to derive and deduce a set of pure concepts of the understanding, the categories, which play a central role in Kant’s explanation of the possibility of synthetic a priori cognition and judgment. This chapter is structured around two questions. First, what is a pure concept of the understanding? Second, what is involved in a deduction of a pure concept of the understanding? In answering the first, we focus on how the categories differ (...) from the pure forms of sensibility and examine whether they are known only to be the pure forms of human thinking or rather the forms of discursive cognition as such. In answering the second, we draw a distinction between the application and the exemplification of the categories and use it to identify different ways of understanding Kant’s project in the Transcendental Deduction of the Categories. These questions connect because the answer to the first determines how we should understand the kind of entitlement which is to be established in the Deduction. (shrink)

Fasting of women on the days of her menstruation period is an issue that takes place in current fiqh discussions. Some contemporary researchers say that there is no religious obstacle for women to fast during these times. Moreover, they state that there is no reason to interrupt fasting, on the contrary, claim obliged to fasting. Meanwhile in traditional fiqh, it is stated that is religiously forbidden for women to fast during this period, rather it is claimed that fasting in this (...) period is ḥaram. The evidence brought to the views of all the mujtahids, who expressed their opinions on this matter was a narration from ʿĀʾisha Bint Abī Bakr (d. 58/678), a wife of Prophet (p.b.u.h). When a woman asked her if she should have fulfilled her ṣalāt (prayer) later, which she could not perform while she was in menstruation period, she responded to her as “are you Ḥarūrī?” then explained the answer. In some variants of this narration, matter of fasting is included in the question or answer. In this article, the issue of women's fasting during menstruation is discussed from a perspective based on isnād-matn analysis in the context of this narration which is called the “Ḥarūrī Ḥadīth”. In the matn of 71 riwāya identified on this article, it has been determined that the issue of fasting was added to the matns narrated by Ma'mer bin Rās̲h̲id and to some other narrations which in their corroborative (mutābī) matns not includes fasting. In later times, the version of the text with the mention of fasting was accepted as the original and became the proof that fasting of the menstruating woman was forbidden by religion. Considering the hadiths, which do not include issue of fasting, it is seen that the woman tābiʿī (Successor of the Companions) named Muâze asked ʿĀʾisha what the sunnah was about menstruating woman’s ṣalāt. Because in that era a sect called K̲h̲ārid̲j̲ites had claimed that women had to fulfill the ṣalāt that they could not perform during their menstruation, later. There are also other narrations mention the fasting of the menstruating woman. All these narrations indicated that the Prophet did not forbid fasting when menstruating, on the contrary, he just pointed out that fasting was interrupted due to menstruation. As fasting is not a worship like ṣalāt from which the woman is exempted from, a woman may interrupt fasting but must unconditionally fulfill this worship later. Thus, the situation of a woman in such a situation is equaled to the sufferer and the travelers who have a break from fasting. It is stated in traditional fiqh that a menstruating woman will not have to perform ṣalāts later that she couldn't fulfill in time. The necessity of performing a worship must be determined by a clear order of the prophet. However, a clear order regarding the prohibition of fasting during menstruation was not sought. Consequently, it is seen that the narrations are more clear evidence of the absence of any prohibition than they reveal the prohibition of fasting. It has been emphasized in the narratives that it is permissible for a woman to postpone her fast, but she is absolutely obliged to compensate the fasts that she did not fulfill, and she is not exempt from fasting as she is exempt from ṣalāt. (shrink)

The type of ‘Al-isnād al-āli’ (higher chain of authority) which has great importance for the science of ḥadīths that constitutes the second best source of the Islam, expresses the value in terms of its proximity to the period of the Prophet Muhammad (peace be upon him). If ḥadīth has ‘al-isnād al-āli’ in the works of the scholars provides us with assurance on the intend of the ḥadīth. For this reason, the values of the works of those authors who have constructed (...) their works with al-isnād al-āli undoubted in the science of ḥadīth. However the work of Abu al-Jahm al-Bāhilī’s (d. 228/842) named al-Juz‘ had that kind of ḥadīth, it has not appreciated by scholars, he could not get enough attention in his period and after it. His work contains famous scholar al-Layth Ibn Sa‘d’s (d. 175/791) narrative who claimed by ḥadīth scholars that his students neglected and omitted his ḥadīths and knowledge. Al-Layth Ibn Sa‘d was known doing transmission by written copies. The similarity of al-Layth Ibn Sa‘d narrations in al-Juz‘ with al-Layth narrations, which are also found in other sources, strengthens the claims of the existence of a narrative process based on the written texts in the early periods. In this study, these transfers of Abu al-Jahm reflected on other works will be examined and tried to build narrations of his teacher al-Layth Ibn Sa‘d. country, we can say that the article will contribute to the studies of the history of religions.Summary: Ḥadīth works written in the third century of hijri are the most distinguished sources. The most fundamental works in the science of ḥadīth were written in this time. In the following period, numerous studies have been committed to paper on them. One of the eminent works is the named al-Juz’, which belongs to Abu al-Jahm al-Bāhilī (d. 228/842). The author was not a person that was taken into consideration much during his time. It is possible to that he has been criticized about his scientific proficiency (al-Jarh). Nevertheless, al-Juz’ attracts attention due to the fact that it contains the type of ‘al-Isnād al-āli’ (higher chain of authority). Al-Isnād al-āli, which means access with the least number of narration from the author to the Prophet has very major role to determining of being dependable and certainty of the ḥadīths. The work of Abu al-Jahm which contains the ‘al-Isnād al-āli’ did not attract enough attention. However, another value of the al-Juz‘ is that its been included the narration of famous muhaddith Al-Layth Ibn Sa'd (d. 175/791). He is one of the valued mujtahid imams who have played an active and important role in second century of hijri. Al-Layth's narrations have been available insufficient amount present day. At this point the al-Juz‘ of Abu al-Jahm has great important because it contains many narrations of his shaykh Al-Layth Ibn Sa'd.The Juz‘ seems to has attracted the attention of the ḥadīths scholars in the following period. Indeed, various authors had the get authorization to narrate al-Juz‘. Furthermore, it is also known that some scholar in his period utilized his narration in their own study. For in¬stance, it was declared by Ibn Ḥajar (d. 852/1449) that al-Bukhārī (d. 256/870) had a narra¬tion belonging to Abu al-Jahm in his work ‘al-Ṣaḥīḥ al-Bukhārī’ with a muʻallaq chain (Omit¬ting his name). In the following periods, we come across famous muhaddith such as Aḥmad b. Ḥanbal (d. 241/855), al-Ṭabaranī (d. 360/971), Abū Bakr al-Marwazī (d. 292/905), al-Dāraquṭnī (d.385/995) and al-Bayhaqī (d. 458/1066) who received qualify of Juz's narra¬tion. Although the narrations of Abu al-Jahm are included in the prominent works of schol¬ars, it is clearly seems that the Juz‘ had not enough value except being procure as a written text. As far as we determined there are eleven narration of Abu al-Jahm in the main ḥadīth sources. In addition, we detected that some studies which contain some ḥadīth of al-Juz’ are list them in the same layout and order. This situation indicates that al-Juz’ is owned by these people as a duplicated edition and they narrated by not only orally transmitted but also spread by writing copy. This inference strengthens the theory which conceived by Modern researcher Fuad Sezgin (1924-2018) that ḥadīth transmission had conducted not only through oral transfer but also through written copies.Even though he lived in a very active time of oral transmission of ḥadīth and the time of specific journey for learning and pursuing ḥadīth, it is seen that Abu al-Jahm formed his Juz‘ from the ḥadīths that he procured only from his six shaykhs. That was quite less amount in that period. Juz‘, has an ʿAlāʾ al-Rijāl classification (ranked according to narrators) as ex¬pected in his period method. Abu al-Jahm began his study with his shaykh Al-Layth Ibn Sa'd’s narration, then completed with Sufyān ibn ʿUyayna’s. Juz‘ includes 112 ḥadīths. Ex¬cept two muʻallaq isnāds (omitting one or more narrators), all of ḥadīth has muttaṣil isnāds (narrators in the chain connected each other without omitting). Al-Juz‘ available nowadays in a published form. It seems that some of ḥadīth datas included in the Juz‘ have content against Islamic juris-prudential judgements. For example, the Prophet’s sayings ‘One or two swallow of breast milk does not make haram’ and ‘Nobody can fast or pilgrimage for the benefit of someone else’; allowing to Subay‘a al-Aslamī to marry without waiting her ‘iddah (waiting period of a woman after the death of her husband or divorce); when she gave birth, ʿUthmān b. ʿAffān’s permission to al-Rubay‘a bint Mu‘avvidh not to wait her ‘iddah; when ʿAbd Allāh b. ʿUmar has nasal bleeding he leaves the prayer, goes to wash, then back and continue where he leave off, without taking ablution; and describing marriage with polytheist women as for¬bidden (ḥarām). Of course, all this information must be examined within the framework of Islamic jurisprudence. However, Abu al-Jahm stands alone (tafarrūd) in such issues, it can be seen as the reasons to be recognized as a censured person (majrūḥ).Al-Juz‘ included 66 isnāds of Al-Layth Ibn Sa'd’s narration. Therefore it leaves behind all the works that compile the narration of Ibn Sa'd. That is why, we hypothesize that Juz‘ is a form of Al-Layth’s study that has survived to the present days. As a matter of fact, the muhaddiths who included the narrations of Al-Layth in their works, especially Ibn ḳuṭlūbughā could not ignore the Juz‘ of Abu al-Jahm; on the contrary, they took it as reference. In this case, it should be said that Abu al-Jahm al-Bāhilī is a loyal follower of Al-Layth and the word at¬tributed to Imām Shāfi‘ī and characterizing Al-Layth’s followers with disloyalty is invalid. (shrink)

Çifte manastırlar, genellikle bir başrahibe tarafından yönetilen ve keşiş-lerle rahibelerin ortak kurallara bağlı olarak yaşadıkları dinî mekanlardır. Bu manastırlarda keşiş ve rahibeler evharistiya ve günlük ibadetler gibi ayinlerde bir araya gelmekte, ancak günün geri kalan zamanlarında kendi bölümlerinde yaşamaktadır. Hıristiyanlığın erken dönemlerinde özellikle Mısır’da ortaya çıkan bu manastırlar, 6. ve 9. yüzyıllar arasında İngiltere, İrlanda ve Fransa’da yaygınlaşmıştır. Bu manastırlar erkek ve kadınların bir arada yaşamaları nedeniyle farklı konsillerle yasaklansa da Ortaçağ’ın geç dönemlerine kadar varlıklarını sürdürmüşlerdir. Konsil kararları ve istilalar (...) nedeniyle artık örneklerine rastlanmasa da İngiltere’de Ortodoks Kilisesine bağlı bir çifte manastır bulunmaktadır. Diğer taraftan günümüzde Hıristiyanlıkta çifte manastırlarda tarihte yaşanan ortak yaşamdan örnekler verilerek yeni bir cinsiyet paradigması oluşturma çalışmaları görülmektedir. Dolayısıyla çifte manastırlar Kilise, kadın ve otorite gibi konuları kapsamı bakımından önemli bir konudur. Çalışmada bu manastırların yapıları, etkileri, problemleri ve tarihsel süreci ele alınmıştır. Makalenin Kilise, kadın, manastır hayatı ve Hıristiyan mistisizmi gibi çalışmalara kaynaklık teşkil etmesi beklenmektedir. (shrink)

One of the theological disagreements in Christianity is the legitimacy of infant baptism. It was not discussed in the early period of Christianity. Nevertheless, it is one of the problems that have been debated especially since the post-reform period. Debates about infant baptism create differences in Christianity. Churches accepting infant baptism, espe¬cially the Catholic Church, acknowledge it as a tradition that has been practiced for thou¬sands of years. According to them, children were baptized by Jesus and the Church Fathers kept (...) doing this ritual. However, most of the Protestant Churches, like Anabaptists, criticize infant baptism as it does not happen based on free will. They claim that such people should get baptized again. According to them, Jesus did not baptize infants and the biblical texts, which are shown as a source of infant baptism, indicate that either Jesus blessed babies or baptized adults. Therefore, theological debates about infant baptism have continued in Christianity. The article discusses the historical process of infant baptism and the arguments presented by different groups about this discussion. The main framework of the article is the discussions between groups about biblical texts and religious identification, especially the post-reform period. Infant baptism is an important issue because it includes modern discussions about differences among churches, Bible interpretation, will, and mind. Since there is no specific study on infant baptism in our country, we can say that the article will contribute to the studies of the history of religions.Summary: The sacrament is one of the controversial topics among Christian churches. It has been discussed structure of the sacraments as well as the legitimacy of these practices throughout the history. Infant baptism is another example over legitimacy debate about the sacraments. Infant baptism is a key topic because it involves fundamental doctrines like salvation, faith, and original sin and conflicts among churches.This study addresses the historical process of infant baptism and the arguments presented by different groups regarding the debates of its legitimacy. It aims to shed light on one of the current debates of various groups in the post-reform period, especially among the Protestants. Initially, we discuss the value of baptism in Christian theology, then the histori¬cal process of infant baptism, and finally the arguments of groups that accept and do not accept infant baptism. Although there are various studies about baptism in our country, there is no specific study assessing infant baptism. Therefore, we think that this paper will augment the existing literature in the field.Baptism is the most meaningful sacrament in Christianity as it is an indicator of being a Christian and the first step of the way to salvation for Christians. It is also a unifying sacra¬ment because it is accepted by the Roman Catholic, Eastern Orthodox, and Protestant Churches. Catholics and Orthodox Churches agree on the seven sacraments (baptism, con¬firmation, Eucharist, penance, anointing of the sick, marriage, and holy orders) with a few exceptions. However, since the Protestants adopt an understanding of religion based upon the Bible, they only accept the baptism and Eucharist mentioned in the Bible as a sacrament. Although the Protestants agree on baptism, they have opposing views about infant baptism. The only source between the Protestant Churches about infant baptism is the Bible. These groups accept only Biblical texts as a legitimate source, not the Church fathers. However, the debate on whether the references in the Bible refer to the baptism of babies or the baptism of adults has reached to today. Since adults were baptized during the spread of Christianity, there was no significant debate about infant baptism in the early period. Generally, Church Fathers did not state infant bap¬tism as a systematic sacrament, but rather as a spiritual blessing. Therefore, baptism was accepted as a ritual that involves the infant, adult, and patient baptism in Christian litera¬ture. However, with the emergence of some heretic groups against infant baptism, the meaning of infant baptism and adult baptism has been used differently by Christians. As a result of the first discussions between heretic groups and the Church Fathers, some defense attempts of infant baptism have started in the Christian world. On the one hand, theologians struggled against those who are against infant baptism; on the other hand, the Church de¬cided to support infant baptism in councils. It was accepted that babies should be baptized even if they cannot speak during the sacrament and cannot answer questions about faith. It became widespread after Christianity was accepted as an official religion by Rome, and it was officially accepted by the Catholic church in the 13th century. Infant baptism discus¬sions have increased again after the Reform. While Catholic, Orthodox, Anglican, Lutheran, Methodist, Presbyterian, and Congressional churches accept infant baptism; groups such as Baptists, Pentecostalists, Anabaptists, Seventh-Day Adventists, Jehovah's Witnesses, and Last-Day Saints are against infant baptism.According to churches practicing infant baptism, babies should be baptized as soon as pos¬sible for God's divine grace and salvation. However, the churches that oppose infant baptism claim that this is a meaningless reason. According to them, baptism was only performed at Easter and Pentecost in the early period and even a candidate who wanted to be Christian was tested for a length of time. This practice reveals the connection of baptism with wisdom and faith. They claim that baptism is a meaningful and dogmatic action, not an ordinary practiceç Therefore, infant baptism, which is not based on reason, weakens faith. These churches point out that this ritual is deceptive, and it will lose children's faith over time since it is not supported by faith. They also criticize the idea that this baptism will make the person a member of the public. In this regard, they emphasize that members of the current society no longer live in villages and do not consist of groups recognizing each other. Thereby, It is clear that the membership of the current society has lost its sociological meaning in the modern society.Criticisms of these churches refusing infant baptismhave become more noteworthy in the recent period by the contributions of authors, Karl Barth (b. 1966) and Emil Brunner (d. 1966). All these criticisms focus on the fact that infant baptism is not based on the essential references of religion, but rather on the practices of church fathers. Therefore, they argue that families, who believe but not investigate, baptized babies only for the tradition. In other words, people care about society, not religious beliefs, but according to these groups, this is meaningless anxiety. These discussions reveal infant baptism is not only theological debate, but also socio-cultural.In our opinion, most of the references in the texts shown as evidence for infant baptism point to the inseparable bond between God and children, like in the Old Testament. We think that claim of these groups that faith requires a level of consciousness is a consistent criticism. In this context, it can be stated that the criticisms of the infant baptism in the post-reform period are effective and that groups who believe in this baptism could not respond to these criticisms through sacred texts and rational proofs. (shrink)

O objetivo do artigo é explorar as conexões entre o problema da morte, o conceito de ideia e a tese da indestrutibilidade do nosso ser com a morte, em Schopenhauer. Como ponto de partida, é apresentada a crítica de Schopenhauer à compreensão empírica da morte como passagem ao não-ser. Passa-se, então às considerações do filósofo sobre a indestrutibilidade do nosso ser com a morte, por meio do destaque às suas considerações sobre o caráter de coisa, vinculado à sua intepretação das (...) ideias como formas eternas. Após discorrer pontualmente a respeito do sentido desta noção na filosofia platônica, são apresentados os principais elementos que configuram a apropriação schopenhaueriana da teoria platônica das ideias tendo em vista exclusivamente o problema elegido, qual seja, a morte e a indestrutibilidade do nosso ser. (shrink)

Há meses a população mundial enfrenta a pandemia causada pelo COVID-19, uma situação ímpar e talvez a mais desafiadora que rememoramos. Para a maioria dos sujeitos, esta crise junta-se às demais emergências e reforça injustiças, violências, discriminações e sofrimento, uma vez que são considerados _invisíveis_ e sobrevivem em espaços desprovidos de higiene, saúde, educação e segurança e repletos de outras manifestações de _renúncia_ e _impossibilidade_. Considerando que a própria estrutura social é a responsável por chegarmos onde estamos, precisamos nos contrapor (...) à inconsciência de uma realidade que se mostra normativa e imutável, apreendendo-a em perspectivas críticas e transformadoras. Dessa forma, este texto parte da seguinte problematização: quais alternativas poderemos vislumbrar no pós-pandemia, visto que as desigualdades e as injustiças aumentam? Delineamos prognósticos do tempo presente a partir do diálogo entre Adorno e Horkheimer (2006) e Santos (2007), utilizando como categorias de análise: racionalidade instrumental, pensamento abissal, pensamento pós-abissal e educação emancipatória. A racionalidade tornou-se o cânon da sociedade esclarecida, fundamentando as estruturas e relações sociais em uma percepção universal, totalitária e homogênea, que despreza e invisibiliza as diferenças. Defendemos uma educação para a contestação, a inquietude e a resistência, que desvele e problematize as linhas abissais a fim de pensarmos e agirmos para além delas, vislumbrando alternativas, novas práticas e perspectivas solidárias e sustentáveis, pois quaisquer ideais de progresso e desenvolvimento serão ilusórios enquanto persistirem a invisibilidade “do outro lado da linha”. A reflexão da realidade, em suas estruturas históricas e sociais, se efetiva como possibilidade de novos caminhos para a compreensão dos obstáculos e potencialidades emancipatórias. (shrink)

This is the first of four papers prompted by a recent literature about a doctrine dubbed spacetime functionalism. This paper gives our general framework for discussing functionalism. Following Lewis, we take it as a species of reduction. We start by expounding reduction in a broadly Nagelian sense. Then we argue that Lewis’ functionalism is an improvement on Nagelian reduction.This paper sets the scene for the other papers, which will apply our framework to theories of space and time. (So those papers (...) address the space and time literature: both recent and older, and physical as well as philosophical literature. But the four papers can be read independently.)Overall, we come to praise spacetime functionalism, not to bury it. But we criticize the recent philosophical literature for failing to stress: functionalism’s being a species of reduction (in particular: reduction of chrono-geometry to the physics of matter and radiation);functionalism’s idea, not just of specifying a concept by its functional role, but of specifying several concepts simultaneously by their roles;functionalism’s providing bridge laws that are mandatory, not optional: they are statements of identity (or co-extension) that are conclusions of a deductive argument, rather than contingent guesses or verbal stipulations; and once we infer them, we have a reduction in a Nagelian sense.On the other hand, some of the older philosophical literature, and the mathematical physics literature, is faithful to these ideas (i) to (iii)—as are Torretti’s writings. (But of course, the word ‘functionalism’ is not used; and themes like simultaneous unique definition are not articulated.) Thus in various papers, falling under various research programmes, the unique definability of a chrono-geometric concept (or concepts) in terms of matter and radiation, and a corresponding bridge law and reduction, is secured by a precise theorem. Hence our desire to celebrate these results as rigorous renditions of spacetime functionalism. (shrink)

Our aim in this chapter is to shed light on Kant’s account of the pure forms of sensibility by focusing on a somewhat neglected issue: Kant’s restriction of his claims about space and time to the case of human sensibility. Kant argues that space and time are the pure forms of sensibility for human cognizers. But he also says that we cannot know whether space and time are likewise the pure forms of sensibility for all discursive cognizers. A great deal (...) of attention has focused on the first of these claims, both on how Kant argues for it and how it relates to transcendental idealism. But a satisfactory interpretation must also account for the second claim, and it must account for the fact that Kant endorses both of them. What we need is an explanation of why Kant thinks our knowledge that space and time are the pure forms of sensibility extends to all human beings but no further. (shrink)

É possível estabelecer uma relação didática entre filosofia e cinema para ilustrar, esclarecer ou levantar instigantes discussões em torno dos conceitos e das ideias filosóficas. Ainda que a linguagem cinematográfica seja diferente da filosófica, os diversos gêneros do cinema podem apresentar distintas formas da realidade humana de modo crítico e conciso. Esse seria o caso do cinema catástrofe, no qual são evidenciadas questões fundamentais, como a relação entre homem e natureza, mostrada, por exemplo, no filme “The Day After Tomorrow”, de (...) Roland Emmerich, discutido neste artigo, à luz de algumas ideias do filósofo inglês Francis Bacon. (shrink)