Ghazzālī, 1058-1111; Kīmiyā-yi saʻādat -Criticism and interpretation ; Ghazzālī, Aḥmad ibn Muḥammad, -1126; Savāniḥ -Criticism and interpretation ; Ghazzālī, Aḥmad ibn Muḥammad, -1126; Baḥr al-muḥabbat fī asrār al-muvaddat fītafsīr Sūrah-i Yūsuf -Criticism.

How does a child rapidly acquire and develop a structured mental organization for the vast number of words in the first years of life? How does a bilingual individual deal with the even more complicated task of learning and organizing two lexicons? It is only until recently have we started to examine the lexicon as a dynamical system with regard to its acquisition, representation, and organization. In this article, I outline a proposal based on our research that takes the dynamical (...) approach to the lexicon, and I discuss how this proposal can be applied to account for lexical organization, structural representation, and competition within and between languages. In particular, I provide computational evidence based on the DevLex model, a self‐organizing neural network model, and neuroimaging evidence based on functional magnetic resonance imaging (fMRI) studies, to illustrate how children and adults learn and represent the lexicon in their first and second languages. In the computational research, our goal has been to identify, through linguistically and developmentally realistic models, detailed cognitive mechanisms underlying the dynamic self‐organizing processes in monolingual and bilingual lexical development; in the neuroimaging research, our goal has been to identify the neural substrates that subserve lexical organization and competition in the monolingual and the bilingual brain. In both cases, our findings lead to a better understanding of the interactive dynamics involved in the acquisition and representation of one or multiple languages. (shrink)

This study explores the effect of a short ethics intervention—a chapter of business ethics in a business course—on perceptions of business courses and personal values toward making money and making ethical decisions and Monetary Intelligence. Since attitudes predict intentions and behaviors, Monetary Intelligence, a form of social intelligence, is defined as the extent to which individuals monitor their own monetary motive, behavior, and cognition; apply the information to evaluate critical concerns and options; select strategies to achieve financial goals; and reach (...) ultimate success and subjective well-being. I theorize that the affective aspect of MI is unrelated to perceptions of “course work,” yet it is positively related to their “personal values” toward making money, but negatively related to making ethical decisions. Individuals with high MI have low interests in making money, but high levels of intrinsic religiosity and recall of the Ten Commandments and high interests in making ethical decisions and making the grade. Based on data from multiple panels and multiple sources, this study provides the following discoveries. Contrary to expectations, there are no differences in students’ perceptions of course work and their personal values toward making money and making ethical decisions between two measures—before and after the ethics intervention. Results of this study not only provide empirical supports for the bright side of theory of Monetary Intelligence but also reveal a new paradox—recall of the Ten Commandments is positively related to making ethical decisions, but negatively related to making money. Results illustrate important theoretical, empirical, and practical implications to the literature of money attitudes, religiosity, intrinsic motivation, and business ethics. (shrink)

Youth materialism excites adolescents’ unethical consumer beliefs (UCB-dishonesty). We develop a second-stage moderated mediation model, investigate the relationships between materialism and Generation Z teenagers’ consumer ethics (UCB-dishonesty), and treat two self-concept mechanisms (power and self-esteem) as dual mediators and culture as a moderator (China vs. France). We theorize that materialism enhances power (public self) and reduces self-esteem (private self). French adolescents’ sense of power increases UCB more than their Chinese counterparts. Chinese teenagers’ self-esteem reduces UCB more than their French counterparts. (...) We challenge the assumption that the interaction effects between consumers’ self-concepts and UCB are the same across cultures. We offer the following discoveries based on 1,005 (409 Chinese and 596 French) adolescents. First, the measurement model of consumer ethics with four subconstructs is superior to the model with one overall construct. Second, a sense of power and self-esteem mediate the relationships between youth materialism and consumer ethics, creating two positive and negative paths for power and self-esteem, respectively. Third, French adolescents display a higher magnitude and positive intensity between adolescents’ power (public self) and UCB-dishonesty than their Chinese counterparts across all four subconstructs. Chinese teenagers illustrate a lower magnitude but a higher negative intensity between self-esteem and UCB than their French counterparts across three subconstructs, with one exception: Adolescents’ self-esteem has no impact on “no harm, no foul” across cultures. Neither buyers nor sellers experience substantial financial gains or losses. Finally, cultures moderate the second-stage mediation effects. Scholars must enhance adolescents’ self-esteem and curb their power to promote honesty. We offer implications for materialism, consumer ethics, self-concepts, and culture for consumers and retailers. (shrink)

Children in a given linguistic environment all uniformly acquire their target language, but adult learners of L2 do not. UG accounts for children's uniform linguistic behavior, but it cannot serve a similar role in accounting for adult learners' linguistic behavior. I argue that Epstein etal.'s study does not answer the question of why L2 learners end up with nonuniform and imperfect linguistic competence in learning a second language.

Robert King Merton’s article published in Science popularized the Matthew Effect: “For to everyone who has, more will be given and he will grow rich; but from the one who has not, even what he has will be taken away”. The Matthew Effect prevails at the individual, organization-industry, and country-global levels. This interdisciplinary review connects the Holy Bible with agency theory, tournament theory, corporate social responsibility, prospect theory, behavioral economics, the psychology of money, and business ethics in the literature. I (...) expand the Matthew Effect, incorporate prospect theory and the love of money, and develop a multi-level theory of the Matthew Effect in Monetary Wisdoms: Individual decision-makers apply their deep-rooted values as a lens, frame the critical concerns in the immediate and omnibus contexts, and maximize expected utility and ultimate serenity-happiness across people, context, and time at the individual, organization-industry, and country-global levels. The rich serve God, enjoying the ultimate joy and happiness. The poor serve mammon, destroying their lives. The rich get richer. The poor get poorer. Scholars of business ethics and CSR must explore this phenomenon in future studies. (shrink)

Can managers detect honest people’s lies in a handwritten message? In this article, I will briefly discuss graphology and a basic model of interpersonal communication. I will then develop a fundamental theoretical framework of eight principles for detecting lies based on the basic communication model, handwriting analyses, and the following assumptions: For most people, it is easier to tell the truth than to tell lies. This applies to handwritings also. When most honest people lie, they try to hide their stressful (...) emotions in the encoding process. As a consequence, they deviate from their own normal writing and violate their own personal moral standards. Interestingly enough, the art or science of detecting a lie in a handwritten sample is to focus not on what they write, but on how they write it. These 24 exhibits (cases) written in 11 languages—used in different parts of the world—help managers apply this important theoretical framework of interpersonal communication, understand the encoding process, pinpoint these sudden emotional changes, decode handwritten messages, unlock the secrets, reveal the message’s true meanings, and detect people’s lies. (shrink)

The status of abduction is still controversial. When dealing with abductive reasoning misinterpretations and equivocations are common. What did Peirce mean when he considered abduction both a kind of inference and a kind of instinct or when he considered perception a kind of abduction? Does abduction involve only the generation of hypotheses or their evaluation too? Are the criteria for the best explanation in abductive reasoning epistemic, or pragmatic, or both? Does abduction preserve ignorance or extend truth or both? To (...) study some of these conundrums and to better understand the concept of visual abduction, I think that an interdisciplinary effort is needed, at the same time fecundated by a wide philosophical analysis. To this aim I will take advantage of some reflections upon Peirce’s philosophy of abduction that I consider central to highlight the complexity of the concept, too often seen in the partial perspective of limited formal and computational models. I will ponder over some seminal Peircean philosophical considerations concerning the entanglement of abduction, perception, and inference, which I consider are still important to current cognitive research. Peircean analysis helps us to better grasp how model-based, sentential, manipulative, and eco-cognitive aspects of abduction—I have introduced in my book Abductive Cognition —have to be seen as intertwined, and indispensable for building an acceptable integrated model of visual abduction. Even if speculative, Peircean philosophical results on visual abduction certainly anticipate various tenets of recent cognitive research. (shrink)

We develop a theoretical model involving religiosity [intrinsic (I), extrinsic-social (E s), and extrinsic-personal (E p), Time 1], Machiavellianism (Time 2), and propensity to engage in unethical behavior (Time 2) to investigate direct and indirect paths. We collected two-wave panel data from 359 students who had some work experiences. For the whole sample, intrinsic religiosity (I) indirectly curbed unethical intentions through the absence of Machiavellianism, the bright side of religiosity. Both extrinsic-social (E s) and extrinsic-personal (E p) directly, while extrinsic-social (...) (E s) indirectly, exacerbated unethical intentions, the dark side of religiosity. Multiple-group analyses across gender, college major, and income showed that the bright side existed directly for low-income students, but indirectly for males and females, business majors, and low-income students. Our novel finding showed that E p undermined unethical intentions indirectly for females. For the dark side, E s incited unethical intentions directly for males, business students, and low-income individuals, but indirectly for females, psychology majors, and low-income people. The Machiavellianism–unethical intentions relationship was the strongest for high-income participants. Religiosity had the highest number of significant paths for low-income individuals and the strongest dark side for males and high-income students, but the highest bright outcome for females. Our novel, original findings foster theory development and testing, add new vocabulary to the conversation of religiosity and unethical intentions, and improve practice. (shrink)

In order to shed light on the issue of crony corruption in the context of economic transition, I focus on the puzzle of China's unique experience of economic transition characterized by the duality forms and effects of crony corruption underlying local corporatism in a dual-track (i.e., market and political tracks) transition. I argue that the duality of local corporatism derives from the duality of crony corruption. First, the early form of local corporatism as state-business public alliance is embedded in informal (...) crony corruption as positive for the purpose of wealth growth in the initial phase of economic transition with public and private interests aligned as compatible. Second, the later form of local corporatism as official-manager private collusion is embedded in quasi-formal crony corruption as negative for the purpose of wealth transfer in the later phase with public and private interests in conflict as incompatible. The duality of crony corruption in the two phases of economic transition is caused by the interplay between formal and informal factors and between economic and political factors. My contribution is twofold. First, I explain China's transition in terms of crony corruption underlying local corporatism. Second, I develop an integrated framework of crony corruption concerning its content, process, antecedent and consequence. (shrink)

This article provides current Schwartz Values Survey (SVS) data from samples of business managers and professionals across 50 societies that are culturally and socioeconomically diverse. We report the society scores for SVS values dimensions for both individual- and societal-level analyses. At the individual-level, we report on the ten circumplex values sub-dimensions and two sets of values dimensions (collectivism and individualism; openness to change, conservation, self-enhancement, and self-transcendence). At the societal-level, we report on the values dimensions of embeddedness, hierarchy, mastery, affective (...) autonomy, intellectual autonomy, egalitarianism, and harmony. For each society, we report the Cronbach’s α statistics for each values dimension scale to assess their internal consistency (reliability) as well as report interrater agreement (IRA) analyses to assess the acceptability of using aggregated individual level values scores to represent country values. We also examined whether societal development level is related to systematic variation in the measurement and importance of values. Thus, the contributions of our evaluation of the SVS values dimensions are two-fold. First, we identify the SVS dimensions that have cross-culturally internally reliable structures and within-society agreement for business professionals. Second, we report the society cultural values scores developed from the twenty-first century data that can be used as macro-level predictors in multilevel and single-level international business research. (shrink)

On Islamic teachings, written by an army officer and educationist from Pakistan.

Study on the Qurʼānic teaching for ideal society.

Good and evil; religious aspects; Islam.

Adūnīs, 1930-'s Jidhr al-sawsan; criticism and interpretation; Arab poetry; history and criticism.

Background:Suicide remains an important cause of premature deaths and draws much media attention. However, unsafe reporting and portrayal of suicides by the media have been associated with increased risk of suicidal behavior. Current evidence suggests that media capacity-building could potentially prevent suicide. However, there are still knowledge gaps in terms of a lack of data on effective strategies for improving awareness and safe reporting of suicide-related media content. This study aims to investigate the effectiveness of a workshop conducted with members (...) of the media community on the safe reporting of suicide-related content.Methods:An interventional single-arm pre and post pilot study was conducted on a sample of the Malaysian media community recruited through purposive and snowball sampling. The media safe reporting workshop was conducted by a suicide prevention expert with a media industry background. Thirty participants completed a self-reported evaluation questionnaire on their awareness and knowledge of reporting on suicide-related media content; before and after the interventional workshop.Results:There was a significant difference between the total scores before and after the intervention, with a large effect size. Post-intervention scores were significantly improved in 8 items, namely those related to the reporting of: (i) the content of any suicide note; (ii) headlines with methods of suicide; (iii) headlines with the location of suicide; (iv) cases of suspected suicide despite the unconfirmed cause of death; (v) suicide news to cater to readers’ interests; (vi) cause of suicide; (vii) details of the location of suicide; and (viii) the negative impact to media community when reporting suicide stories. In particular, there was an improvement in the majority of items for people from the media community with no lived experience of suicidal behavior.Conclusion:The media safe reporting workshop is a potentially effective intervention for improving awareness and knowledge measures relating to safe reporting on suicide among the media community, with a more pronounced effect in those without lived experience of suicidal behavior. Limitations in the sample size, generalizability, short-term evaluation, and lack of a control group warrant future larger, longer-term controlled, and more representative studies. (shrink)

Background It has been suggested that researchers are obliged to offer summary findings to research participants to demonstrate respect for persons, and that this may increase public trust in, and awareness of, the research enterprise. Yet little research explores researchers' attitudes and practices regarding the range of initiatives that might serve these ends. Methods Results of an international survey of 785 eligible authors of genetics research studies in autism or cystic fibrosis are reported. Results Of 343 researchers who completed the (...) survey (44% response rate), the majority agreed that their team should (i) inform participants of summary findings (90.7%) and (ii) ensure they gain an awareness of developments in the field (86.9%). Additionally, the majority reported that in practice, their team (i) informs participants of summary findings (69.4%) and (ii) provides other types of relevant non-results information (eg, state of science in the field, opportunities for research participation) (67.9%). Conclusion Researchers endorsed the obligation of communicating with research participants by providing summary findings and other research-related information in equal measure. In light of these findings, it is suggested that while the provision of summary results may contribute to efforts to discharge the obligation of respect for persons, it may be neither a necessary nor a sufficient means to this end. (shrink)

Academics have the impression that human nature is good advocate Confucianism, Christianity should make the evil human nature. So when Matteo Ricci and other missionaries to China, agree that people are basically good in the Chinese writings of contemporary scholars do not think that Ricci would have just done for the purpose of mission compromise and will be attached. This article do not support this view. Through on Aquinas' Summa Theologica, "read the relevant chapter and" Mencius "rigorous analysis, I believe (...) that Ricci received" basically good "proposition has its theology support, and closer to Mencius, human nature is good on. However, the era of Matteo Ricci in China is also the era of the popular theory of Wang Yangming. In this article, by a large number of text analysis, pointed out that Wang's human nature is good and Mencius on human nature is good vary widely. Thus, while certainly human nature is good Matteo Ricci, the other critics' re the first, "said, has its theoretical basis. In fact, this return to Mencius Ricci, resist the neo-Confucian practice, is the common position of the Qing Dynasty Han scholars. In this paper, Dai Zhen and Chen Li as an example to illustrate how they both certainly Mencius on human nature is good, but criticized the excessive expansion of human nature is good Song learning theory. Therefore, the Ricci's human nature is good, unexpectedly affected the development of Confucianism in the Qing Dynasty. A large number of contemporary Chinese somehow got the impression that whereas the key tenet of Confucianism is the Thesis of the Innate Goodness of Human Nature, the key tenet of Christianity is the opposite, viz., The Thesis of the Innate Evilness of Human Nature. When Matteo Ricci and his fellow Jesuit missionaries came to China and learnt Chinese culture, Ricci endorses the Thesis of the Innate Goodness of Human Nature in his Chinese book The True Meaning of The Lord of Heaven. Some contemporary Chinese scholars find this endorsement unreasonable and argue that Ricci's endorsement strains the interpretation of Christian doctrine for the appeasement of Confucian literati. This article argues that such contemporary Chinese assessments are based on a misunderstanding of Christian thought. A meticulous reading of relevant sections of Summa Theologiae by Thomas Aquinas shows that there is no conflict between Catholic theological anthropology and the theory of human nature according to Menzi. However, Ricci and his company came to China when the thought of Wang Yangming, one major school of neo-Confucianism, was very influential. Ostensibly Wang also endorses the Innate Goodness of Human Nature, but a careful reading of his works indicates that there is a tremendous difference his thesis and that of Menzi. The latter advocates only that there is a "sprout of goodness" in human nature whereas the former advocates the fill presence of supreme goodness in human nature. Accordingly, it is legitimate for Ricci to endorse the Thesis of the Innate Goodness of Human Nature in the sense of Menzi and simultaneously reject the Thesis of Uncovering the Supreme Goodness in Human Nature of the neo-Confucians. In fact, Ricci's stance of aligning with Menzi in opposition to Song-Ming neo-Confucianism is a common stance of most Qing Confucian scholars. For example, among his fierce criticisms, one of Dai Zhen's critiques is against the neo-Confucian Thesis of Uncovering the Supreme Goodness in Human Nature. He argues that Mengzi's view of "developing the good inclinations" is conducive to the cultivation of virtues whereas neo-Confucians' view of "uncovering our original supreme goodness," misled by Buddhism and Daoism, is not. Very recent historical scholarship in mainland China articulates a view that Dai Zhen has carefully read Ricci's book The True Meaning of The Lord of Heaven and borrows views from it. In fact, according to these historians, Dai Zhen and a closed circle of court scholars who are in charge of compiling the Siku quanshu have read all the works of the Jesuit missionaries and admire their scholarship. Hence the first encounter between Christian civilization and Confucian civilization helped develop the Han School of Learning in opposition to the Song School of Learning in the early Qing Dynasty. (shrink)

Ṣadr al-Dīn Shīrāzī, Muḥammad ibn Ibrāhīm, -1641--Criticism and interpretation. ; Ṣadr al-Dīn Shīrāzī, Muḥammad ibn Ibrāhīm, -164 Asfār al-arbaʻah fī al-ḥikmah. ; Resurrection (Islam).

Chytaty Skovorodu -- Filosof u konteksti mitolohiĭ ta interpretat︠s︡iĭ -- Dyvovyz︠h︡i baroko -- Z︠H︡ytii︠e︡ mandrivnoho starchyka -- Istyna beznachalʹna -- Vidhomin davnʹoho filosofuvanni︠a︡ -- Miz︠h︡ berehamy mistyky ĭ rat︠s︡ionalizmu -- Mandrivka do rai︠u︡.

Averroës,1126-1198; criticism and interpretation; Ibn Taymīyah, Aḥmad ibn ʻAbd al-Ḥalīm,1263-1328.

W artykule proponuje się dyskusję z tezami Philipa Pettita zawartymi w książce On the People’s Terms: A Republican Theory and Model of Democracy i artykule „Two Republican Traditions”. Skupiając się na tzw. tradycji włosko-atlantyckiej, Pettit wskazywał na kluczowe dla republikanizmu powiązania etosów sprzeciwu obywatelskiego (contestatory citizenry) i ustroju mieszanego (mixed constitution). Nie jest przypadkiem, że do tak pojętej tradycji republikańskiej Pettit nie zaliczył Jeana-Jacques’a Rousseau, uznanego raczej za prekursora komunitaryzmu. Trudno się jednak zgodzić z prezentowaną przez Pettita klasyfikacją tradycji republikańskiej (...) i — zwłaszcza — jego odczytaniem myśli Rousseau. Przede wszystkim to właśnie ta myśl ukazuje najlepiej, że republikanizm, uosabiający wszak ideę rządów obywatelskich, mógł przyswoić wartości ustroju mieszanego jedynie w sposób doraźny i warunkowy — jedynie dopóty, dopóki sprzyjały one ograniczeniu nieobywatelskich (niewybieralnych) czynników władzy. Trudno też przyjąć tezę Pettita, że zapoczątkowana przez Rousseau teoria zwierzchnictwa ludu musi podważać ideały kultury czujności obywatelskiej. (shrink)

jild-i 1. Az ʻAbd al-Ḥamīd Kātib (59 Sh.) tā Abū al-Ḥasan Masʻūdī (336 Sh.) -- jild-i 2. Az Abū al-Ḥasan ʻĀmirī (291 Sh.) tā Abū al-Faz̤l Bayhaqī (465 Sh.) -- jild-i 3. Az Nāṣir Khusraw (383 Sh.) tā Sadīd al-Dīn ʻAwfī (616 Sh.) -- jild-i 4. Az Najm al-Dīn Rāzī (553 Sh.) tā Fakhr al-Muḥaqqiqīn (748 Sh.) -- jild-i 5. Az ʻUbayd Zākānī (670 Sh.) tā Jalāl al-Dīn Sayūṭī (884 Sh.) -- jild-i 6. Az Rūzbihān Khunjī (825 Sh.) tā Shaykh (...) Ḥurr ʻĀmilī (1071 Sh.) -- jild-i 7. Az ʻAlāmah Majlisī (1006 Sh.) tā Muḥammad Bāqir Shafaq (1223 Sh.) -- jild-i 8. Az Muḥammad Ṣādiq Marvazī (1147 Sh.) tā Mīrzā Fatḥʻalī Ākhūndzādah (1289 Sh.) -- jild-i 9. Az Mīrzā-yi Shīrāzī Avval (1194 Sh.) tā Ākhūnd Khurāsānī (1290 Sh.) -- jild-i 10. Az ʻAbd Allāh Māzandarānī (1219 Sh.) tā Saʻd Zaghlūl (1306 Sh.) -- jild-i 11. Az ʻImād al-ʻUlamāʼ Khalkhālī (1237 Sh.) tā ʻAbd al-ʻAzīz S̲aʻālibī (1323 Sh.) -- jild-i 12. Az Āyat Allāh Burūjirdī (1254 Sh.) tā Muḥammad Amīn Rasūlʹzādah (1333 Sh.) -- jild-i 13. Az ʻAbd al-Karīm Zanjānī (1263 Sh.) tā Amīn al-Ḥusaynī (1353 Sh.) -- jild-i 14. Az Jamālzādah (1274 Sh.) tā Mahdī Bāzargān (1373) -- jild-i 15. Az Muḥammad Ḥamīd Allāh (1286 Sh.) tā Muṭahharī (1358 Sh.) -- jild-i 16. Az Farīdūn Ādamīyat (1299 Sh.) tā Muṣṭafá Khumaynī (1356 Sh.) -- jild-i 17. Az Samīr Amīn (1310 Sh.) tā Ḥasan Ḥanafī -- jild-i 18. Az Sayyid Muḥammad Bāqir Ṣadr (1314 Sh.) tā Rāshid al-Ghanūshī -- jild-i 19. Az ʻAlī Awmlīl (1321 Sh.) tā Ṭāriq Ramaz̤ān. (shrink)