Cinema is neither neutral nor a universal medium. Particularly in African contexts, cinema contributes to European exceptionalism, imposes European values as the norm, and acts as an instrument of cultural and psychological control. It seems that African cinema is ontologically, politically, and aesthetically Eurocentric. By introducing an intercultural philosophical approach to the realm of cinema, we aim to move away from Eurocentrism in African cinema towards a more intercultural and dialogical orientation as an input for the liberation of humanity. Based (...) on findings from a dramaturgical analysis of five films, we argue that African cinema shows a deficiency in communicating liberation and it often fails to portray African people’s values, will, and interests as it has been alienated from its nature and purpose. Overall, African cinema seems to be either in a state of assimilation or confusion. By exploring aesthetics of liberation in African cinema and art (as described in African and intercultural philosophy,) we search for alternative film aesthetics and a mode of filmmaking that seeks to liberate the image and the minds of the filmmakers and spectators of African cinema. Inspired by Kimmerle’s aesthetic-ethic alternative ‘Living (with) art’, we propose an alternative for critical filmmaking based on aesthetics of liberation with an intercultural orientation: Living cinema. Living cinema is a dialogical and liberational cinema with aesthetics of liberation at its core. Based on aesthetic-ethic principles of African philosophy and interculturality, the liberating function of living cinema can be found in reconnecting the aesthetics and filmmaking with African values. Simultaneously, it might be contributing to the liberation of world cinema as it has an impact on both the hegemonic and the suppressed cinema. (shrink)

This book develops an integrated perspective on the practices and politics of making knowledge work in inclusive development and innovation. While debates about development and innovation commonly appeal to the authority of academic researchers, many current approaches emphasize the plurality of actors with relevant expertise for addressing livelihood challenges. Adopting an action-oriented and reflexive approach, this volume explores the variety of ways in which knowledge works, paying particular attention to dilemmas and controversies. The six parts of the book address the (...) complex interplay of knowledge and politics, starting with the need for knowledge integration in the first part and decolonial perspectives on the politics of knowledge integration in the second part. The following three parts focus on the practices of inclusive development and innovation through three major themes of transformative learning, evidence, and digitization. The final part of the book addresses the governance of knowledge and innovation in the light of political struggles about inclusivity. Exploring conceptual and practical themes through case studies from the Global North and South, this book will be of great interest to students, scholars and practitioners researching and working in development studies, epistemology, innovation studies, science and technology studies and sustainability studies more broadly. (shrink)

For several decades, intercultural philosophers have produced an extensive body of scholarly work aimed at mutual intercultural understanding. They have focused on the ideal of intercultural dialogue that is supported by dialogue principles and virtuous attitudes. However, this ideal is challenged by decolonial scholarship as neglecting power inequalities. Decolonial scholars have emphasized the differences between cultures and worldviews, shifting the focus to colonial history and radical alterity. In return, intercultural philosophers have worried about the very possibility of dialogue and mutual (...) understanding in frameworks that use coloniality as their singular pole of analysis. In this paper, we explore the complex relations between decolonial and intercultural philosophies. While we diagnose tensions between both intellectual discourses, we argue that these tensions turn out to be productive: for intercultural philosophers, decolonial challenges provide an opportunity to critically rethink ideals of equitable dialogue in the light of colonial inequity and its deep entrenchment in global philosophical encounters. For decolonial scholars, intercultural philosophies provide an opportunity to sharpen positive proposals of equitable encounters beyond the critique of current forms of colonial domination. Rather than developing a compromise, we propose to embrace the productive tensions between them through a broad methodological toolbox. Decolonial and intercultural motifs serve different functions in the articulation of a critical global philosophy and can sharpen each other without integrating into a middle ground that is “a little bit intercultural” and “a little bit decolonial”. (shrink)

This article addresses ontological negotiations in the Global South through three case studies of community-based research in Brazil and Ghana. We argue that ontological perspectives of Indigenous and other subjugated communities require an ontological pluralism that recognizes the plurality of both representational tools and ways of being in the world. Locating these two readings of ontological pluralism in the politics of the Global South, the article highlights a wider dynamic from ontological paternalism to ontological diversity to ontological decolonization. We conclude (...) by arguing that this dynamic provides important lessons for reorienting agendas in social ontology through Southern Ontologies. (shrink)

The religious feeling considered in this paper is the feeling of awe that can be construed in the extrapolation of the feeling of respect for the law. The latter itself can be better understood in analogy to the feeling of the sublime. Hence the thesis of my interpretation and extrapolation is: a characterization of the religious feeling in Kant’s critiques of reason and their analyses of feelings is possible. It has to be understood in analogy to the feeling of respect (...) for the law and thus to the feeling of the sublime. The religious feeling would, as certain formulations suggest, refer to awe of the inconceivable size of God. The religious feeling of awe would also be a feeling caused by reason -- an instance of a judgement-based feeling. The respective judgement is a reflexive judgement, an achievement of the reflecting faculty of judgement. The religious feeling would resemble Schleiermacher’s ”plain feeling of dependence’, but given the analogy with the dialectics of the sublime, it would also include the complementary component of self-elevation. (shrink)

Wagner's treatise Beethoven (1870), written to celebrate the centenary of Beethoven's birth, is one of his most influential theoretical works. Its influence on Nietzsche's Birth of Tragedy is well known, and Gustav Mahler regarded it as one of the most profound writings on music he knew, on a par with Schopenhauer's theory on the subject. Wagner's main concern in this text is to bring his theory of opera into line with his recent 'conversion' to Schopenhauer's philosophy. It contains an account (...) of the relation of music and drama which emphasizes the superiority and dominance of music, true to the philosopher's ideas on this subject. This aspect of Beethoven is in fact the main focus of most commentaries devoted to this work. (shrink)

Teachers in vocational education face two problems. (1) Learning involves the ability to transcend and modify learned knowledge to new circumstances. How should vocational education prepare students for future, unknown tasks? (2) Students should strive to produce work of good quality. How does vocational education help them develop their faculty of judgment to differentiate between better and worse quality? These two ques- tions are tightly interwoven. The paper compares the didactics of philosophy and sloyd. Both developed independently, but their solutions (...) to how one advances the capacity for reflective judgment are similar. Central to this capacity is not merely devising efficient means to work towards pre-existing aims, but to reflect in practice on what one’s aim are and should be. This implies reflection on what future problems, as well as solutions to them, demand of us cognitively, socially and morally. (shrink)

This chapter provides an introduction to higher-order metaphysics as well as to the contributions to this volume. We discuss five topics, corresponding to the five parts of this volume, and summarize the contributions to each part. First, we motivate the usefulness of higher-order quantification in metaphysics using a number of examples, and discuss the question of how such quantifiers should be interpreted. We provide a brief introduction to the most common forms of higher-order logics used in metaphysics, and indicate a (...) number of questions which can be raised in such systems using logical vocabulary alone. Using a further example, we return to applications of higher-order logics in metaphysics. We also mention key developments in the history of higher-order logic as it pertains to metaphysics. Finally, we mention certain arguments which have been raised against the use of higher-order logic, and some ways of responding to them. (shrink)

Mitos ve Logos kavramları Antik Yunan uygarlığında söz kavramına karşılık gelen sözcükleri karşılamak için kullanılmıştır. Felsefe tarihinin başlangıcı için yapılan tanımlamalarda ise mitos kavramının yerine logos kavramının tercih edilmesi iki kavram arasında bir farklılığı ortaya koymak için yapılmaktadır. Bu ayrımın nedeni ise mitos’un daha çok dinsel içerikle anılması logos’un ise içerisinde bir tür akılsallık barındırması şeklindeki yorumlarda kendini göstermektedir. Ancak söz konusu ayrımın ilk doğa filozofu/ilk felsefeci olarak nitelendirilen Thales için geçerli olup olmadığı geçmişte olduğu gibi günümüzde de halen tartışılmaktadır. (...) Felsefe tarihi yazımlarında ilk sıraya konan Thales’in anılan kavramları gerçekten farklı şekilde yorumlayıp yorumlamadığı bizce de tartışmaya açık bir husustur. Bu açıdan bakıldığında Thales, söz konusu kavramları iki farklı problemler alanı olarak mı görmüştür? Onun düşüncelerinde kendinden önceki mitolojik mirasın izleri bulunabilir mi? O, katışıksız bir rasyonel midir, yoksa henüz felsefenin yeni filizlendiği bir toplumda bir ara basamağı mı temsil etmektedir? Bu makalenin içerisinde tartışacağımız bu sorular, felsefe tarihinin başlangıcına ilişkin kavramsal arka planın ne olduğu hakkında bize katkı sağlayacaktır. (shrink)

Aggregating individuals’ consistent attitudes might produce inconsistent collective attitudes. Some groups therefore need the capacity to form attitudes that are irreducible to those of their members. Such groups, group-agent realists argue, are agents in control of their own attitude formation. In this paper, however, I show how group-agent realism overlooks the important fact that groups consist of strategically interacting agents. Only by eliminating group agency from our social explanations can we see how individuals vote strategically to gain control of their (...) groups and produce collective attitudes we cannot make sense of if we treat groups as agents. (shrink)

This article explores the enduring mysteries of consciousness and the afterlife, two enigmatic topics that have fascinated humanity for ages. Despite extensive scientific efforts, the existence of an afterlife remains unproven, and understanding consciousness remains a significant challenge. The research introduces innovative hypotheses through simple thought experiments with empirical evidence and robust theoretical foundations. It delves into the complexities of consciousness, its relationship with the brain, and the need for interdisciplinary approaches encompassing physics, psychology, and philosophy. Boldly contemplating the probability (...) of a continuous consciousness after death, the study argues that existing evidence strongly supports this idea. Beyond theoretical implications, it envisions practical outcomes, suggesting that insights into these mysteries could enhance human well-being and contribute to a more harmonious world. In summary, this article embarks on a quest to shed light on age-old questions about consciousness and the afterlife. Through fresh methodologies, it aims to provide new perspectives that could reshape our understanding of existence and inspire intellectuals to positive individual and societal advancements. -/- . (shrink)

“Doğal din” terimi, bazen doğanın kendisinin ilahi olduğu bir panteistik doktrine atıfta bulunur. “Doğal teoloji” terimi ise aksine, başlangıçta gözlemlenen doğal gerçekler temelinde (ve bazen) Tanrı’nın varlığını savunmaya yönelik projeye atıfta bulunur. Bununla birlikte çağdaş felsefede, hem “doğal din” hem de “doğal teoloji” genel olarak, dinî veya teolojik konuları araştırmak için insana, “doğal” olan bilişsel yetilerini – akıl, algı, içgözlem- kullanma projesini ifade eder. Doğal din veya teoloji, mevcut anlayış üzerine, doğayla ilgili ampirik araştırmalarla sınırlı olmamakla birlikte ayrıca panteistik bir (...) sonuçla da bağlantılı değildir. Bununla birlikte o, özel doğal olmayan yetilere (ESP, telepati, mistik deneyim) veya doğaüstü bilgi kaynaklarına (kutsal metinler, vahiy teolojisi, inanç otoriteleri, doğrudan doğaüstü iletişim) hitap etmekten kaçınır. Genel olarak, doğal din veya teoloji (bundan böyle “doğal teoloji” olarak anılacaktır), diğer felsefi ve bilimsel girişimlerle aynı rasyonel inceleme standartlarına uymayı amaçlamaktadır ve aynı değerlendirme ve eleştiri yöntemlerine tabidir. (shrink)

Çağdaş epistemoloji içerisinde, dışsalcı, güvenilirci ve erdeme dayalı epistemolojik tartışmaların bir benzerini, dini epistemoloji içerisinde etkili bir şekilde yer edinen ve reformcu epistemoloji olarak bilinen yaklaşım üzerinden görebilmek mümkündür. Alvin Plantinga, Nicholas Wolterstorff ve William Alston gibi filozofların öne çıktığı bu yaklaşımın ana iddiası, kanıta ya da argümana dayanmaksızın, Tanrı’nın varlığına inanmanın bütünüyle doğru, rasyonel, makul ve güvenilir olacağı şeklindeki bir tezdir. Kanıtın, gerekçelendirme için zorunlu bir koşul olmadığı fikri, algısal deneyimlerin gerekçelendirilmesine benzer şekilde, dini deneyimlerin de öyle olduğu ve (...) dolayısıyla, aynı epistemik statüye sahip olması gerektiğini öne süren, eşitlik tezine dayanır. İlk ortaya çıktığı günden bugüne, üzerinde çokça konuşulan ve tartışılan bir yaklaşım olan reformcu epistemoloji, özellikle son beş yıl içerisinde, oldukça farklı bir hale gelmiştir. Zira bu yaklaşımı, kanıtsalcılıkla uyumlu, erdem epistemolojisiyle bağlantılı ve diğer teistik dinler üzerinden değerlendiren yeni çalışmalar ortaya çıkmıştır. Bu nedenle, bu makalede, reformcu epistemoloji ana hatlarıyla ele alınmıştır. Beraberinde, ona yöneltilen itirazlara değinilmiş ve sonrasında, bahsi geçen yenilik iddiaları soruşturulmaya çalışılmıştır. Son olarak, teistik inancın rasyonalitesiyle ilgili, farklı bir bakış açısı sunulmuştur. (shrink)

Two of the staunchest critics of astrology presented their case in an article published in this journal that has since become a standard reference. The authors argue that the astrological experience is more likely to work by 'hidden persuaders' than by either objective or psychic criteria, yet their argument provides no evidence of this. The authors demand careful testing yet their own examples and claims against astrology are not careful. The metaanalysis claim mixes studies with widely disparate data types. The (...) parental tampering argument against Michel Gauquelin's planetary eminence findings lacks supportive evidence. The 'definitive' time twins test fails to define the criteria of resemblance. The test of predicting psychological test profiles does not discriminate between permanent personality dimensions and psychological states as astrology requires. The blind chart matching studies evaluated skills on the wrong parties where they would not be expected by either astrology or psychology. The authors fail to mention the most interesting and promising peer-reviewed astrological research studies that were available to them. Improved discourse with astrological subject matter experts is recommended. (shrink)

Epistemolojik olarak bilgiye başvuran ve bilme faaliyetinde bulunan insanın, Kur’an’da önemli bir yeri vardır. Buradaki bilme faaliyetini, salt teolojik bir buyruk olarak, yani Allah’ı bilmek olarak değil, doğru bilgi ile yanlış bilgi arasında hem teorik hem de ahlaki bir farklılık olarak anlamak ve Kur’an'da insana epistemik özellikler atfedildiğini ve böylece insanın epistemik başarılarından dolayı övüldüğünü söyleyebilmek mümkündür. Bu açıdan bakıldığında herhangi bir önermeye yönelik olarak rasyonel bir tutum benimseyen, yani bilen özne ile bu faaliyette isteyerek ve istemeyerek giren kişinin durumu (...) arasında bir fark olduğu açıktır. Doğrusu bu farkın epistemik önceliği kadar, ahlaki önceliği de dikkate değerdir. Nitekim buradaki ahlaki üstünlük, doğru bilgiyi hedefleme ve ona ulaşma noktasında ortaya çıkan erdemdir. Doğru bilgiye ulaşmanın entelektüel bir erdem olduğu düşünüldüğünde, Kur’an’ın Erdem epistemolojisi üzerinden değerlendirilmesi bu noktada önemlidir. Doğrusu erdemli bir bilişsel faaliyet, Kur'an’da açık bir şekilde ana fikir olarak ortaya konulur ve buna göre cehaletten kaçınmak ve doğru bilgiye ulaşmak için erdemli bir çaba göstermek önem taşır. Kur’an’daki ifadeleri bilgeliğe ulaşmak olarak anlayacak olursak, asıl hedef; bilgi ve anlayışımızın, entelektüel ve ahlaki vicdanımızı veya takvamızı güçlendirmesi için kullanılabileceği söylenilebilir ve bu inanç, erdem epistemolojisine dayalı bir yaklaşım içerisinde şekillendirilebilir. (shrink)

"[L]ove is not merely a contributor - one among others - to meaningful life. In its own way it may underlie all other forms of meaning....by its very nature love is the principal means by which creatures like us seek affective relations to persons, things, or ideals that have value and importance for us. I. The Look of Love.

Güvenilirci (reliabilist) bilgi teorisi, çağdaş epistemik gerekçelendirme kuramları içerisinde, dışsalcı (externalist) kuramın bir türü olarak kendisine yer bulmaktadır. Kısaca, bir inancı gerekçelendiren şeyin o inancın oluşturulduğu sürecin güvenilirliği olduğunu öne süren bu yaklaşım, bu bilişsel süreçleri özne dışı unsurlara bağladığı içinde dışsalcı bir pozisyonda yer almaktadır. Bu bilgi teorisinin tam karşı konumunda yer alan içselci (internalist) bilgi teorisi ise, özne merkezli bir yaklaşımla, doğru inancı gerekçelendirecek yöntemin, kişinin kendi zihinsel yapısından yola çıkarak, belli kognitif süreçler sonucunda ulaşılabileceğini öne sürmektedir. Epistemik (...) gerekçelendirme kuramları içerisinde birçok tartışmada kendisine yer bulan bu iki bilgi teorisi, kendi içerisinde de birçok farklı kurama kapı aralamıştır. Burada içselci bilgi teorisinden ortaya çıkan erişim içselciliği, farkındalık içselciliği gibi kuramları ve dışsalcı bilgi teorisinden ortaya çıkan süreç güvenilirciliği, gösterge güvenilirciliği ve erdem güvenilirciliği gibi farklı türden kuramları örnek olarak verebiliriz. Öte yandan çağdaş epistemolojideki bu tartışmalar, dini epistemoloji içerisinde de kendisine yer bulmuştur. Özellikle Alvin Plantinga, kendi dini epistemolojisi içerisinde dışsalcı bir tutum sergilemiş ve son dönem çalışmaları içerisinde de güvenilirci bir anlayışla Tanrı inancının epistemik mahiyetini ortaya koymaya çalışmıştır. Bu makalede öncelikle dışsalclık ve onun bir türü olan güvenilirci bilgi anlayışını ve bu kuramlara getirilen eleştirileri ele almaya çalışacağız, daha sonra A. Plantinga’nın son dönem dini epistemolojisinin de yönünü belirleyen güvence (warrant) kavramını açıklayıp, bu kavramın bütün teist dinlere uygulanabilirliğini sorgulayacağız. (shrink)

Hristiyan inancı içerisinde merkezi konuma sahip olan mevzulardan birisi de, İsa’nın ölümünden üç gün sonra diriltildiğine yönelik olan inançtır. Hristiyan eskatolojisinin de dayanak noktasını oluşturan bu mevzu, dinler tarihi ya da teoloji gibi disiplinlerin içerisinde tartışıldığı gibi, çeşitli Hristiyan düşünürlerce, din felsefesi disiplini içerisinde de tartışılmıştır. Din felsefesi açısından bakıldığında, konunun merkezi konumda olması, bu mevzunun rasyonel bir zeminde tartışılıp tartışılamayacağını da beraberinde getirmektedir. Bu bağlamda, özellikle din felsefesi içerisinde birçok Hristiyan düşünür tarafından konu ele alınmış ve farklı çevrelerce de (...) mevzuya yönelik karşı itirazlar dile getirilmiştir. Bu noktada yapılan tartışmaların içeriğine baktığımızda, mucize kavramı önem taşımakla birlikte, Hristiyan düşünürlerin argüman haline getirdikleri ve bir delil olarak öne sürdükleri “Boş mezar” ve “Tanıklıklar gibi birçok farklı husususun din felsefesi açısından tartışıldığını söyleyebiliriz. Ayrıca bazı ateist düşünürlerin bu delillere yönelik itirazları olmakla birlikte, bazı Hristiyan tarihçilerinde konuya ilişkin ciddi itirazları bulunmaktadır. Biz de bu makalemizde, İsa’nın ölümünden sonra dirilişinin rasyonel bir şekilde izahının nasıl olabileceği sorusunu merkeze alıp, konuyu Hristiyan düşünürlerin bakış açısından değerlendirmeye çalıştık. Bu noktada İslam gibi farklı dinlerde ve farklı anlatılarda karşımıza çıkan Hz. İsa figürünü konumuzun dışında tuttuğumuzu ayrıca belirtelim. Çünkü bizim yazımızın konusunu oluşturan kişi Hristiyan inancındaki İsa ve bu din içerisinde önem taşıyan kutsal metinler ve bu metinlerde geçen anlatılar oldu. Bu açıdan bakıldığında yazımız içerisinde, konuya ilişkin doğrudan bir teoloji ya da dinler tarihi çerçevesinde değerlendirme yapmaktan çok, din felsefesi içerisinde bize sunulan tartışmalardan yola çıkarak eleştirilerimizi ve tahlillerimizi dile getirmeye çalıştığımızı ifade edebiliriz. (shrink)

Many of our most important goals require months or even years of effort to achieve, and some never get achieved at all. As social psychologists have lately emphasized, success in pursuing such goals requires the capacity for perseverance, or "grit." Philosophers have had little to say about grit, however, insofar as it differs from more familiar notions of willpower or continence. This leaves us ill-equipped to assess the social and moral implications of promoting grit. We propose that grit has an (...) important epistemic component, in that failures of perseverance are often caused by a significant loss of confidence that one will succeed if one continues to try. Correspondingly, successful exercises of grit often involve a kind of epistemic resilience in the face of failure, injury, rejection, and other setbacks that constitute genuine evidence that success is not forthcoming. Given this, we discuss whether and to what extent displays of grit can be epistemically as well as practically rational. We conclude that they can be (although many are not), and that the rationality of grit will depend partly on features of the context the agent normally finds herself in. In particular, grit-friendly norms of deliberation might be irrational to use in contexts of severe material scarcity or oppression. (shrink)

There is no doubt that custard apple diseases are among the important reasons that destroy the Custard Apple plant and its agricultural crops. This leads to obvious damage to these plants and they become inedible. Discovering these diseases is a good step to provide the appropriate and correct treatment. Determining the treatment with high accuracy depends on the method used to correctly diagnose the disease, expert systems can greatly help in avoiding damage to these plants. The expert system correctly diagnoses (...) Custard Apple disease to make it easier for farmers to find the right treatment based on the appropriate diagnosis. Objectives: A specialized syllable language system was established for the diagnosis of Custard Apple plant disease. (shrink)

Modal ontolojik argüman, Tanrı’nın varlığını sadece bilfiil gerçek olan bu dünyada değil, bütün mümkün dünyalarda göstermeye yönelik bir argümandır. Anselm’in (1033-1109) Proslogion adlı eserinin 3. bölümünde “kendisinden daha büyüğü düşünülemeyen” şeklinde tanımlanan; Tanrı’nın var olmamasının da düşünülemeyeceğini, bu yüzden de varolmamasının imkansızlığı üzerinde kurulu yeni bir argüman bulunduğunu öne süren bazı araştırmacılar, bu argümanı mümkün dünyalar semantiği yardımıyla formüle edip, “modal ontolojik argüman” şeklinde adlandırmışlardır. Çok farklı şekillerde formüle edilmiş bu argüman kabaca Tanrı’nın mümkünse zorunlu olması, dolayısıyla bilfiil gerçek olan (...) bu dünyada da var olması gerektiğini savunur. (shrink)

In this article, we develop a new approach to integrating philosophical phenomenology with qualitative research. The approach uses phenomenology’s concepts, namely existentials, rather than methods such as the epoché or reductions. We here introduce the approach to both philosophers and qualitative researchers, as we believe that these studies are best conducted through interdisciplinary collaboration. In section 1, we review the debate over phenomenology’s role in qualitative research and argue that qualitative theorists have not taken full advantage of what philosophical phenomenology (...) has to offer, thus motivating the need for new approaches. In section 2, we introduce our alternative approach, which we call Phenomenologically Grounded Qualitative Research (PGQR). Drawing parallels with phenomenology’s applications in the cognitive sciences, we explain how phenomenological grounding can be used to conceptually front-load a qualitative study, establishing an explicit focus on one or more structures of human existence, or of our being in the world. In section 3, we illustrate this approach with an example of a qualitative study carried out by one of the authors: a study of the existential impact of early parental bereavement. In section 4, we clarify the kind of knowledge that phenomenologically grounded studies generate and how it may be integrated with existing approaches. (shrink)

Dini epistemoloji, teistik inançların rasyonel zeminde gerekçelendirilme yollarını arayan, çağdaş epistemolojinin bir alt dalıdır. Musa Yanık, bu kitapta günümüzdeki en güçlü yaklaşım olan reform epistemolojisinden güvenilircilik bakış açısıyla yani “daha yüksek bir olasılıkla doğru olması yönünden” İslam inancının rasyonelliğini ortaya koymakta ve uygulamalı dini epistemolojinin sağlam ve cesur bir örneğini sergilemektedir. (Prof. Dr. Hasan Yücel Başdemir) -/- Epistemoloji topyekûn insan zihnini biçimlendirme ve inanç da dahil olmak üzere bilişsel faaliyetleri yönlendirme potansiyeline sahip bir alandır. Zira Allah’ın varlığı, birliği, nübüvvet ve (...) ahiretle ilişkili meseleler “nasıl bilebilirim, neleri bilebilirim, bildiğim şeyin kesinliğinden nasıl emin olabilirim?” gibi epistemik sorulardan bağımsız olamaz. Bu nedenle konu İslam düşüncesinde felsefecilerin olduğu kadar kelâmcıların da ilgisini çekmiştir.Bu bağlamda Musa Yanık tarafından modern teoriler de dikkate alınarak yazılan bu kitabın dini epistemoloji konusunda bir farkındalık oluşturmasını umuyorum. (Doç. Dr. Mehmet Bulgen) -/- Analitik felsefe ülkemizde yeni yeni tanınmaya başlanmış olmasına rağmen özellikle İslam entelektüel tarihindeki kelâm geleneği ile etkileşime geçme potansiyeli oldukça yüksek bir gelenektir. Musa Yanık, bu çalışmasıyla günümüzün en önemli analitik din felsefecilerinden AlvinPlantinga’nın dini epistemolojisini tanıtmakta ve kelâmla irtibatını eleştirel bir zeminde kurmaya çalışmaktadır. Çalışmanın güncel tartışmaları takip etmesi kadar bu tartışmalara farklı geleneklerden bakabilme becerisi felsefenin çok-yönlü bir çerçevede nasıl yapılabileceğine dair güzel bir örnek oluşturuyor. Musa Yanık’ın bu eseri, her şeyin birbiriyle etkileşime geçmeye başladığı global dünyada felsefe yapmanın olanaklarına dair yenilikçi bir yaklaşım ortaya koyuyor. -/- (Doç. Dr. Nazif Muhtaroğlu) -/- Elinizde tuttuğunuz bu kitap, dini epistemoloji ve erdem epistemolojisi kesişiminde yer almakla birlikte, inanç ve imanın epistemik statüsünü incelemek ve bunu yaparken ise İslam inancını merkeze almaktadır. Bu haliyle Türkçe literatür açısından önemli bir boşluğu doldurmaktadır. Okuyucunun bu kitap aracılığıyla karşılaşacağı bazı sorular şunlardır: İnanç ve bilgi nedir? Kanıt olmadan inanmak ahlaken yanlış mıdır? İnançlarımızı rasyonel olarak gerekçelendirmenin yolları nelerdir? İslam inancı reform ve erdem epistemolojisi açısından güvenilir bir temele sahip midir? Fakat belki de en büyük kadim soru şudur: Tanrı’nın varlığını bilmek mümkün müdür? -/- (Taner Beyter-Öncül Analitik Felsefe Dergisi). (shrink)

“1950’li yıllarda dönemin büyük felsefecileri arasında dinsel inancı savunan bir kişi bile yoktu. 1990’lı yıllarda Yale’den UCLA’ya, Oxford’dan Heidelberg’e kadar birçok yerde insanın manevi yanını savunan ve geliştiren yüzlerce kitap yazılacak, sel olup akacaktı. Aradaki 40 yıllık süre zarfındaysa sadece ve sadece Alvin Plantinga vardı.” Kelly James Clark Tanrı’nın veya tanrıların varlığı sorusu felsefenin ezeli sorularından biri olagelmişse de Nietzsche’nin Tanrı’nın ölümünü ilan ettiği günden bu yana onu doğrularcasına yaşanan acılar, savaşlar, kötülükler bu konudaki tartışmaların sesini uzun süre bastırdı. Ama (...) özellikle yüzyılın ikinci yarısından sonra palazlanan analitik felsefede meydana gelen “metafiziğe dönüş”, dine yakınlık duyan, en azından dinle ilgilenen filozofların tekrar Yahudi-Hıristiyan ve İslam geleneklerinde anlaşıldığı şekliyle Tanrı’nın varlığına duyulan inancın gerekçelerini yeniden değerlendirmelerine, konuya yeni bir bakış ve araçlarla bakmalarına vesile oldu. Alvin Plantinga’nın bu kitabı, yayımlandığı tarihten itibaren “analitik din felsefesi” alanının da en önemli ve sarsıcı eserlerinden biri hâline geldi ve Tanrı’nın ölmediğini ilan etti. Anselmus’tan Hume’a, Kant ve pozitivistlerden John Mackie gibi modern ateologlara kadar felsefe geleneğiyle hesaplaşan Plantinga, bu abidevi çalışmasında ontolojik, kozmolojik ve teleolojik tanrı kanıtlamalarının eski ve yeni biçimlerinin çıkmazlarını, meziyetlerini ve sunduğu imkânları değerlendiriyor. Tanrı’nın varlığına duyulan inanç ile diğer insanların varlığına ve zihinlerine duyulan inanç arasındaki şaşırtıcı ve sarsıcı bağlantıyı ortaya koyuyor. (shrink)

Tarihte herhalde çok az soru Tanrı’nın varlığı sorusu kadar sık sorulmuş, çok yanıtlanmış ve verilen birbirinden farklı onca yanıta rağmen kesin bir sonuca ulaştırılamayıp tartışılmaya devam etmiştir. Yine de geçmişe dönüp baktığımızda bu soruya verilen farklı yanıtların farklı uygarlıkların inşa edilmesine, bazılarının yıkılmasına, acımasız çatışmalara ve her şeye rağmen kucaklaşmalara da vesile olduğunu görüyoruz. Tanrı var mı? Varsa onu nasıl bilebiliriz? Tanrı yoksa her şey mubah mı? İnsan aklı ilahi olanı kavrayabilir mi? Tanrı’nın varlığı ahlaklı olmanın şartı mı? Evren akıllı (...) bir tasarımcının imzasını taşıyor mu? Bu kitapta felsefeci William David Beck, bu sorulara tarihte verilen yanıtları ve bu konudaki tartışmaları ele alarak meselenin genel ve tarihsel bir tablosunu bize sunuyor. Platon, Aristoteles, Marcus Aurelius gibi Eski Yunan ve Roma düşünürlerinden Anselmus, Thomas Aquinas, Augustinus ve Yahudi-Hıristiyan geleneğine, Doğu’nun bilgelerine, İbni Rüşd, Fârâbî ve Gazzâlî gibi İslam düşünürlerinden Alvin Plantinga, Graham Oppy, Sam Harris, Richard Dawkins, Max Tegmark gibi Batılı modern ilahiyatçılara, bilim insanlarına ve Yeni Ateizm hareketine kadar uzanan bir çizgide “Tanrı var mı?” sorusuna verilen çeşitli yanıtları ve bu yanıtlara sunulan akılcı gerekçeleri ortaya koyarak soruya felsefece bir yanıt vermenin nasıl bir iş olduğunu da gösteriyor. (shrink)

Alvin Plantinga, analitik felsefe düşüncesi içerisinde yetişmiş ve bu gelenek içinde teistik din felsefesinin oluşumuna katkıda bulunmuş bir filozoftur. Ayrıca teizmin savunusu için yaptığı çalışmalarla, çeşitli üniversitelerden aldığı onur ödülleri ve 2017 yılında kazandığı Templeton Prize ödülüyle, haklı bir üne kavuşmuş bir şahsiyettir. Bu çalışmayı yapmamızdaki en önemli amaç, Plantinga’nın dini epistemoloji üzerine yaptığı çalışmaları analiz edip bu düşüncelerinin ardalanına dair bir tespitte bulunmaktır. Bu çalışmada yararlandığımız öncelikli kaynaklar, Plantinga’nın Nicholas Wolterstorff ile birlikte kaleme aldığı “Faith and Rationality” adlı eser (...) ile birlikte son dönem epistemik fikirlerinin çerçevesini belirleyen üç ciltlik “Warrant and Proper Function”, “Warrant: The Current Debate”, “Warranted: Christian Belief” isimli eserler olmuştur. Plantinga’nın ilk dönem epistemoloji çalışmalarının gayesini bir tür olumsuzlama diyebileceğimiz klasik temelciliğin ve evidentializmin eleştirisi oluştururken, ikinci döneminde bu eleştirilerden yola çıkarak Tanrı inancının haklı bir temelde ve güvenceye sahip olduğunu gösterme amacına yönelmiştir. Plantinga’nın teolojik fikirlerini oluşturan Kalvinci ekol, onun dini epistemolojisinin de özünü oluşturmaktadır. Plantinga’nın dini epistemolojisini iki boyutlu olarak değerlendirdiğimizde, içe dönük olarak Hristiyan inancıyla ilgilense de çalışmalarının dışsal yönünü daha genel olarak teizmin Tanrı’sı ve onun rasyonelliği oluşturmaktadır. Açıkçası Plantinga’nın epistemolojik külliyatı bir tür kavram zenginliğini de beraberinde getirmektedir. Çalışmamız içerisinde ele aldığımız kadarıyla uygun işlevsellik, tasarım planı, güvence (warrant) gibi kavramlar onun Tanrı inancının epistemik mahiyetini ortaya koymak için ne derece kararlı olduğunu göstermektedir. Netice itibariyle Tanrı inancının ve onun bilgisinin rasyonel olabileceğini ifade eden Plantinga, her ne kadar Hristiyan inancının belli bir koluna mensup olsa da diğer mezhepleri dışlamaz. Ayrıca Plantinga, birçok çalışmasında belirttiği üzere projesinin Yahudilik, İslam gibi diğer teistik dinlere yönelik olduğunu da belirtmektedir. (shrink)

We provide an analysis of the public's having warranted epistemic trust in science, that is, the conditions under which the public may be said to have well-placed trust in the scientists as providers of information. We distinguish between basic and enhanced epistemic trust in science and provide necessary conditions for both. We then present the controversy regarding the connection between autism and measles–mumps–rubella vaccination as a case study to illustrate our analysis. The realization of warranted epistemic public trust in science (...) requires various societal conditions, which we briefly introduce in the concluding section. (shrink)

The objective of the paper is to implement and validate diagnosis in the medical field via refined neutrosophic fuzzy logic (RNFL). As such, we have proposed a Max-Min composition (MMC) method in RNFL. This method deals with the diagnosis under certain constraints like uncertainty and indeterminacy. Further, we have considered the diagnosis problems to validate the sensitivity analysis of the novel multi attribute decision-making technique. Finally, we gave the graphical representations and compared the obtained results with other existing measures in (...) refined neutrosophic fuzzy sets. (shrink)

To reconcile true claims of de re necessity with the supposedly contingent existence of the concrete objects those claims are typically about, Kripkean essentialists invoke weak necessity. The claim that a is necessarily F is held to be equivalent to the claim that necessarily, if a exists then a is F. This strategy faces a barrage of serious objections a proper subset of which shows that the strategy fails to achieve its intended purpose. Relief can be provided via recourse to (...) a markedly non-Kripkean version of essentialism.1. (shrink)

Here, I discuss how natural biological evolution might have selected human origin and the psychology of the better mind-brain. However, all humans are closely related; why do we make crimes, war, hate, and jealousy their primary reasons and overcoming methodologies? How can they gain their best happiness? What kind of philosophy apply to annalize this big question and convince humankind to evolve their mind? How we could achieve our optimum potential happiness by developing hidden intelligence to make the world a (...) happier place to live in. (shrink)

This discussion of Sergio Tenenbaum’s excellent book, Rational Powers in Action, focuses on two noteworthy aspects of the big picture. First, questions are raised about Tenenbaum’s methodology of giving primacy to cases in which the agent has all the requisite background knowledge, including knowledge of a means that will be sufficient for achieving her end, and no significant false beliefs. Second, the implications of Tenenbaum’s views concerning the rational constraints on revising our ends are examined.

How does consciousness vary across the animal kingdom? Are some animals ‘more conscious’ than others? This article presents a multidimensional framework for understanding interspecies variation in states of consciousness. The framework distinguishes five key dimensions of variation: perceptual richness, evaluative richness, integration at a time, integration across time, and self-consciousness. For each dimension, existing experiments that bear on it are reviewed and future experiments are suggested. By assessing a given species against each dimension, we can construct a consciousness profile for (...) that species. On this framework, there is no single scale along which species can be ranked as more or less conscious. Rather, each species has its own distinctive consciousness profile. (shrink)

Various philosophers authors have argued—on the basis of powerful examples—that we can have compelling moral or practical reasons to believe, even when the evidence suggests otherwise. This paper explores an alternative story, which still aims to respect widely shared intuitions about the motivating examples. Specifically, the paper proposes that what is at stake in these cases is not belief, but rather acceptance—an attitude classically characterized as taking a proposition as a premise in practical deliberation and action. I suggest that acceptance’s (...) theoretical usefulness in the ethics of belief has been hidden by its psychological obscurity. I thus aim to develop an empirically adequate and mechanistically specific psychological profile of acceptance. I characterize acceptance as centrally involving a cognitive gating function, in which we prevent a target belief state from having its characteristic downstream effects on reasoning, cognition, and action, and restructure those downstream processes. I then argue that there is substantial empirical support for the existence of the cognitive mechanisms needed to instantiate this view, coming from the science of emotion regulation. I argue that acceptance involves deploying the same mechanisms used in emotional response modulation to belief states: acceptance is doxastic response modulation. I then propose that having a better understanding of the psychological profile of acceptance leaves us better positioned to appreciate its potential usefulness for making progress on various puzzles within the ethics of belief. (shrink)

Can groups really be agents or is group agency just a fiction? Christian List and Philip Pettit argue influentially for group-agent realism by showing how certain groups form and act on attitudes in ways they take to be unexplainable at the level of the individual agents constituting them. Group agency is therefore considered not a fiction or a metaphor but a reality we must account for in explanations of certain social phenomena. In this paper, I challenge this defence of group-agent (...) realism by showing how it is undermined by individual-level analysis of how individuals interact within groups. While group agency can be a useful fiction, real agents are at the individual level, not the collective level. (shrink)

The study aimed to identify the strategic sensitivity and its impact on enhancing the creative behavior of Palestinian NGOs in Gaza Strip, and the study used the descriptive analytical approach and the questionnaire as a main tool for collecting data from employees of associations working in Gaza Strip governorates, and the cluster sample method was used and the sample size reached (343) individuals (298) questionnaires were retrieved, and the following results were reached: The relative weight of strategic sensitivity was 79.22 (...) (%), and the relative weight of creative behavior was 78.99 (%), a statistically significant relationship between all strategic sensitivity and creative behavior, and the presence of a sensitivity effect The strategy’s strategy on creative behavior, there are statistically significant differences in the scale dimensions attributable to the gender variable and the differences were in favor of females, there are no statistically significant differences between the averages of strategic sensitivity due to the age variable, and the educational qualification, and there were no statistically significant differences in creative behavior according to The gender variable, age, educational qualification, specialization, and the study presented a set of recommendations, the most important of which are: the need for civil organizations in Gaza Strip to seek funding from external countries in order to provide self-income for associations to face crises and give them independence Mechanism in order to keep them to carry out their role in society, the need to follow up the strategic plan of civil organizations using e-mails as they pave the way to reach excellence and creativity in the field of work. (shrink)

Shame is most frequently defined as the emotion we feel when we fail to live up to standards, norms, or ideals. I argue that this definition is flawed because it cannot explain some of the most paradigmatic features of shame. Agents often respond to shame with violence, but if shame is the painful feeling of failing to live up to an ideal, this response is unintelligible. I offer a new account of shame that can explain the link between shame and (...) violence. On my view, shame arises out of a tension between our identity and our self-conception: those things about which we feel shame are part of our identities, but they are not part of our self-conception. I conclude by arguing that this account of shame is a valuable moral emotion. (shrink)

A review of Personhood, Ethics, and Animal Cognition: Situating Animals in Hare’s Two-Level Utilitarianism, by Gary E. Varner. New York, NY: Oxford University Press, 2012. Pp. xv + 336. H/b £40.23. and The Philosophy of Animal Minds, edited by Robert W. Lurz. New York, NY: Cambridge University Press, 2009. Pp. 320. P/b £20.21.

Whether Albert Camus’s “existentialist” thought expresses an “ethics” is a subject of disagreement among commentators. Yet, there can be no reading of Camus’s philosophical and literary works without recognizing that he was engaged in the post-WW2 period with two basic questions: How must we think? What must we do? If his thought presents us with an ethics, even if not systematic, it seems to be present in his ideas of “remaking” both man and world that are central to his The (...) Myth of Sisyphus and The Rebel. Curiously, however, this apparent recommendation is ambiguous for the fact that while Camus proposes as much he does so “comme si,” i.e., form a perspective of “as if.” A clarification of this qualification is presented here in the light of the fact that Camus rejects any nihilist project that countenances either suicide or murder. Thereby one may argue that Camus indeed has an ethics that remains pertinent to today. (shrink)

I examine the epistemic import of collaborative research in science. I develop and defend a functional explanation for its growing importance. Collaborative research is becoming more popular in the natural sciences, and to a lesser degree in the social sciences, because contemporary research in these fields frequently requires access to abundant resources, for which there is great competition. Scientists involved in collaborative research have been very successful in accessing these resources, which has in turn enabled them to realize the epistemic (...) goals of science more effectively than other scientists, thus creating a research environment in which collaboration is now the norm. (shrink)

Quantum computing is of high interest because it promises to perform at least some kinds of computations much faster than classical computers. Arute et al. 2019 (informally, “the Google Quantum Team”) report the results of experiments that purport to demonstrate “quantum supremacy” – the claim that the performance of some quantum computers is better than that of classical computers on some problems. Do these results close the debate over quantum supremacy? We argue that they do not. In the following, we (...) provide an overview of the Google Quantum Team’s experiments, then identify some open questions in the quest to demonstrate quantum supremacy. (shrink)

The ascription of desires or beliefs to other people is a milestone of human sociality. It allows us to understand, explain, and predict human behaviour. During the last years, research on children's knowledge about the mental world, better known as theory of mind research, has become a central topic in developmental psychology and the role of cultural impact is subject of various theoretical yet hitherto few empirical accounts. This book is the result of intensive collaboration between anthropologists and psychologists in (...) the field of cross-cultural research on social cognitive development. Five interdisciplinary research teams, coming from the University of Heidelberg, were investigating five Pacific Island societies. All together, they were interested in the question of how and when children in these different cultures come to assign mental states to others. This unique research project combines sound ethnography of different Pacific cultures with thoroughly conducted experimental work, done by developmental psychologists; it presents a shared, thoughtful analysis of the results and provides deeper insight into current debates on the ontogeny of theory of mind competencies. (shrink)

Gökhan Murteza, “Ahlak, İktisat ve Bilim: Adam Smith Felsefesine Giriş” isimli eserinde genellikle İktisat disiplininin birçok farklı konusunu felsefi açıdan tartışmaya açmıştır. Murteza’nın bu eseri, devleti ve toplumu ilgilendiren bu araştırma alanının, A. Smith ile birlikte bir bilim dalı olarak görülmeye başlanmasının sonucunda, gerçekten ahlaki olanı içerip içermediği problemi üzerinde durmaktadır.

Throughout the COVID-19 pandemic, shortages of scarce healthcare resources consistently presented significant moral and practical challenges. While the importance of vaccines as a key pharmaceutical intervention to stem pandemic scarcity was widely publicized, a sizable proportion of the population chose not to vaccinate. In response, some have defended the use of vaccination status as a criterion for the allocation of scarce medical resources. In this paper, we critically interpret this burgeoning literature, and describe a framework for thinking about vaccine-sensitive resource (...) allocation using the values of responsibility, reciprocity, and justice. Although our aim here is not to defend a single view of vaccine-sensitive resource allocation, we believe that attending critically with the diversity of arguments in favor (and against) vaccine-sensitivity reveals a number of questions that a vaccine-sensitive approach to allocation should answer in future pandemics. (shrink)

The dominant framework for addressing procreative ethics has revolved around the notion of harm, largely due to Derek Parfit’s famous non-identity problem. Focusing exclusively on the question of harm treats what procreators owe their offspring as akin to what they would owe strangers (if they owe them anything at all). Procreators, however, usually expect (and are expected) to parent the persons they create, so we cannot understand what procreators owe their offspring without also appealing to their role as prospective parents. (...) I argue that prospective parents can wrong their future children just by failing to act well in their role as parents, whether or not their offspring are ultimately harmed or benefitted by their creation. Their obligations as prospective parents bear on the motivations behind their reproductive choices, including the choice to select for some genetic trait in their offspring. Even when procreators’ motivations aren’t malicious, or purely selfish, they can still fail to recognize and act for the end of the parental role. Procreators can wrong their offspring by selecting for some genetic trait, then, when doing so would violate their obligations as prospective parents, or when their motivation for doing so is antithetical to the end of the parental role. (shrink)

Many accounts of the morality of abortion assume that early fetuses must all have or lack moral status in virtue of developmental features that they share. Our actual attitudes toward early fetuses don’t reflect this all-or-nothing assumption: early fetuses can elicit feelings of joy, love, indifference, or distress. If we start with the assumption that our attitudes toward fetuses reflect a real difference in their moral status, then we need an account of fetal moral status that can explain that difference. (...) I argue that we can have or lack relational obligations to early fetuses in light of our own activities or choices, independent of the fetus’s own features or properties. Those relational obligations make the early fetus morally considerable to the persons who stand in a moral relation to it. Pregnant persons (and other participants in the procreative process) can come to have relational obligations to an early fetus just in virtue of their own decision to create a person, either by intentionally getting pregnant or by deciding to continue a pregnancy. That decision not only makes it appropriate for them to care about the fetus, but it also generates obligations to the fetus that they didn’t have before that decision. (shrink)

The idea that there could be spatially extended mereological simples has recently been defended by a number of metaphysicians (Markosian 1998, 2004; Simons 2004; Parsons (2000) also takes the idea seriously). Peter Simons (2004) goes further, arguing not only that spatially extended mereological simples (henceforth just extended simples) are possible, but that it is more plausible that our world is composed of such simples, than that it is composed of either point-sized simples, or of atomless gunk. The difficulty for these (...) views lies in explaining why it is that the various sub-volumes of space occupied by such simples, are not occupied by proper parts of those simples. Intuitively at least, many of us find compelling the idea that spatially extended objects have proper parts at every sub-volume of the region they occupy. It seems that the defender of extended simples must reject a seemingly plausible claim, what Simons calls the geometric correspondence principle (GCP): that any (spatially) extended object has parts that correspond to the parts of the region that it occupies (Simons 2004: 371). We disagree. We think that GCP is a plausible principle. We also think it is plausible that our world is composed of extended simples. We reconcile these two notions by two means. On the one hand we pay closer attention to the physics of our world. On the other hand, we consider what happens when our concept of something—in this case space—contains elements not all of which are realized in anything, but instead key components are realized in different features of the world. (shrink)

Objective: Lung cancer is the most common cause of morbidity and mortality. Platinum-based chemotherapy, which is the primary line of treatment, offers limited benefit due to drug resistance and side effects. Berberine (BBR), which is characterised by its potent and safe anticancer activity, represents a promising combination option in chemotherapy. To overcome the limitations in lung cancer chemotherapy, we investigated whether BBR and cisplatin (CIS) exert synergistic effects on non-small cell lung cancer cell line (A549) based on cytotoxicity and apoptotic (...) response markers. -/- Methods: The potential cytotoxic effects of the combination treatment were evaluated using the MTT and Chou-Talalay methods. Elisa assays were also performed to measure the levels of the pro-apoptotic protein Bax and the effector protein caspase (Cas)-3. -/- Results: The results showed that BBR alone reduced A549 cell viability in a dose-dependent manner and synergized with CIS (CI =0.34±0.05 at IC50 concentrations). Elisa results showed that the combined treatment (both at IC50 concentrations) modulated apoptotic signalling pathways in A549 cells. Bax and Cas3 protein levels were dramatically enhanced in A549 cells treated with CIS +BBR compared to control (0.5% DMSO) (p < 0.001). -/- Conclusion: Our results suggest that BBR can synergistically enhance the therapeutic effect of CIS in A549 cells. The potential therapeutic efficacy of BBR as part of a combination in current chemotherapy should be supported by in-depth research and clinical studies on the molecular mechanisms associated with cancer. (shrink)

I set up a dilemma, concerning metaphysical modality de re, for the essentialist opponent of a ‘two senses’ view of necessity. I focus specifically on Frank Jackson's two-dimensional account in his From Metaphysics to Ethics (Oxford: Oxford University Press, 1998). I set out the background to Jackson's conception of conceptual analysis and his rejection of a two senses view. I proceed to outline two purportedly objective (as opposed to epistemic) differences between metaphysical and logical necessity. I conclude that since one (...) of these differences must hold and since each requires the adoption of a two senses view of necessity, essentialism is not consistent with the rejection of a two senses view. (shrink)