National climate risk frameworks catalogue threats but rarely define which risks are tolerable, to whom and how to decide. We propose embedding evaluative governance — the structures, processes and relationships that guide law, policy, deliberation, funding and evaluation — across the policy cycle to translate into accountable, equitable and adaptive climate action.

This study aims to provide a window into current developments in curatorial practice and museum studies regarding a multicultural topic within China. Our case concerns a new kind of collection of musical instruments and its unique context in a leading archaeological and cultural heritage institution. It consists of 203 traditional musical instruments, primarily of more recent origin, from all around the world with a primary focus on Eurasia. It is the only collection of this scope and theme in China. It (...) was assembled over decades by the renowned Chinese scholar Ziye Fan and curated by the authors at the Yungang Academy in Datong, China, in 2024. The Yungang Academy is situated at the Yungang Grottoes, a 5th-century Buddhist UNESCO World Heritage Site, which is also known for its music-related, multicultural Silk Road iconography. The study begins by analyzing this context, followed by an introduction to the collection. It then proceeds with a critical reflection on the curation process regarding preservation, documentation, classification, organological analysis, and the creation of a new Chinese musical instrument nomenclature. Within the Chinese museum landscape, this project can be characterized as a pioneering undertaking. The ethical provenance and unique placement context of the collection, which resonates with the collection’s topic, invite new research perspectives. The study investigates whether the collection can serve as a pioneering postcolonial model for curating world heritage in a Chinese context. We discuss the collection’s acquisition history and the symbolic value of its placement. As a result, the collection is established as an example of a novel postcolonial approach in China, bearing great symbolic significance for equal cultural exchanges and dialogue. (shrink)

This paper argues that the concept of primal wonder in P4C, proposed by Thomas E. Jackson, can be seen as a “sprout” or seed of intellectual virtue. My understanding of his insight is inspired by Mengzi’s view of moral cultivation and Aristotle’s eudaimonist account of virtue ethics. According to Mengzi, all humans possess four innate sprouts of virtue, and the aim of moral education is to nurture these moral sprouts so that they can grow up into fully ripened virtues. In (...) terms of P4C, Jackson contends that all of us are born already with a special feeling of wonder which he refers to as “primal wonder”. Synthesizing his statement with Mengzi’s agricultural metaphor of moral sprouts, I shall take one step forward by arguing that the innate sense of wonder within every child can be seen as a sprout of virtue. Additionally, once children’s primal wonder has been transformed into a virtue through implementing P4C in the classroom, this admirable character trait, I suggest, should be understood as an intellectual virtue according to Aristotelian virtue ethics. This is because the virtue of wonder can promote children’s intellectual flourishing, which is fully endorsed by Aristotle’s contention that the happiest kind of life is a philosophical one, and that philosophy begins in wonder. In short, if primal wonder as a sprout of intellectual virtue can lead to the highest good for human beings, then one of the main educational goals of doing philosophy with children, I suggest, is to turn their primal wonder into a virtuous habit so that they can live an examined life. (shrink)

Der Autor hat sich die Aufgabe gestellt, Husserls Phänomemologie der Zeit systematisch zu interpretieren und das Differenzieren und Identifizieren zu problematisieren. Er untersucht Husserls Zeitphänomenologie mit rein phänomenologischem Blick, damit folgende Fragen beantwortet werden können: Worin liegt die Bedeutung von Husserls Zeitforschung? Beschränken sich seine Zeitgedanken noch auf die Denkweise der Metaphysik, wie Natorp und Heidegger behaupten. Wenn ja, worin verkörpert sich die metaphysische Denkweise und inwiefern bewegen sie sich im Rahmen der Tradition? Diese Untersuchung beginnt damit, Husserls Zeitphänomenologie systematisch (...) zu rekonstruieren, weil sich Husserls Gedanken und Forschungen zur Zeit uber zahlreiche Manuskripte und Werke verteilen. Nur anhand einer umfassenden, systematischen Rekonstruktion der Zeittheorie Husserls können die obigen Fragen angemessen beantwortet werden. Der Autor geht dann auf die Differenz- und Identitätsprobleme in Husserls Zeitphänomenologie ein. Er versucht Aporien, wie den unendlichen Regress, zu analysieren und zu beantworten. (shrink)

Western environmental philosophers who have turned to Chinese philosophy for inspiration, as well as sinologists concerned with the natural environment, often contend that Daoism can offer valuable environmental insights that may be absent or overlooked in the Western philosophical tradition. However, despite this recognition, broadly speaking, there are two significant limitations in the current academic research on this subject. One issue is the lack of detailed discussion on the nature of Daoist ethics. The other is the narrow focus on only (...) the Laozi (老子) and the Zhuangzi (莊子), with almost no consideration given to the Huainanzi’s (淮南子) potential contribution to environmental discourse. To address these shortcomings, this dissertation aims to establish that Daoist ethics can be understood as a form of environmental virtue ethics, grounded in the Laozi and the Zhuangzi, and supplemented by the Huainanzi. Specifically, the central argument is that the Daoist key concept of wuwei (無為 non-action) can be interpreted as a moral virtue and, furthermore, as an environmental virtue—either as a virtue of environmental stewardship or as a virtue of communion with nature. The ultimate objectives of cultivating wuwei, along with other Daoist environmental virtues—including care (慈 ci), courage (勇 yong), frugality (儉 jian), not-contending (不爭 buzheng), and simplicity (樸 pu)—are to help natural entities return to their state of ziran (自然 self-so-ness) and to assist virtuous individuals in achieving xiaoyaoyou (逍遙遊 carefree wandering) with nature. (shrink)

This article intends to probe the related issues of nationalism, patriotism, and cosmopolitanism from the perspective of Confucianism and present some observations and remarks. First, it examines nationalism and patriotism as two potentially related and possibly mutually transformed concepts in but not limited to the Chinese context. Second, it proposes how to properly understand cosmopolitanism in terms of the relationship between patriotism and cosmopolitanism and points out a key problem that cosmopolitanism has to address. Third, it highlights the Confucian understanding (...) of humanity, self, and all-under-heaven, not only to present the Confucian perspective on these three issues but to locate Confucianism in regard to the contrast between patriotism and cosmopolitanism. Finally, it recommends Confucianism as a form of rooted cosmopolitanism or cosmopolitan patriotism, which, among various traditions in the world, can provide a theoretical and practical resource for reconciling the tension between cosmopolitanism and patriotism/nationalism. The Confucian perspective in this article is not based on one or more particular Confucian figures or texts. Rather, it is a view developed by a Confucian scholar, not only a scholar of Confucianism. (shrink)

This article endeavors to provide an overview on contemporary Chinese philosophy. The focus is on contemporary Chinese philosophy in the Chinese-speaking world, particularly after the 1950s, although contemporary Chinese philosophy both in its inception in early 20th century China and in the English-speaking world are also explored. In addition to designating separate genres of contemporary Chinese philosophical interpretation and construction, including some of the major issues under discussion and debate as well as giving attention to several representative scholars, this article (...) also teases out the historical contexts in which those issues emerged and developed, and it highlights the salient feature of contemporary Chinese philosophy in general. -/- . (shrink)

The political and social thought of Mou Zongsan (1909-95), one of the most important representatives of contemporary Chinese philosophy and Confucianism, was a lifelong endeavor for him and constitutes an indispensable part of his thought. It has been overlooked for much too long a time. This article aims to serve as an introduction to this dimension of his thought and so sketches out and discusses the core aspects of Mou’s political and social thought. Specifically, it focuses attention on the following (...) six themes: (1) his critique of Marxism and, in particular, its materialistic dialectics and historical materialism dating from the early 1930s; (2) his response to various prevailing views that were informed and imbued with Marxism concerning Chinese history and society and the situation in rural China, along with his own understanding of Chinese history and society and his proposal for resolving the problems of rural China in the 1930s; (3) his comprehensive, systematic, and lifelong criticism of Communism in China; (4) his endorsement of freedom based on his contrasting analyses of the Western and Chinese liberal traditions; (5) his advocacy of a revised form of democracy in light of his penetrating observations on traditional Chinese politics combined with his reflections on Western democracy; and (6) his views on the relationship between mainland China and Taiwan and Taiwan’s identity. The presentation of these six themes not only embeds them in their historical context but also explores their contemporary significance. -/- . (shrink)

There were various dimensions to Yangmingxue 陽明學, or the Yangming school, as defined not only by Wang Yangming 王陽明 himself but also by his students and followers in the mid-late Ming dynasty. This article will treat Yangmingxue as a whole from the perspective of political culture. It will explore two political orientations in Wang Yangming school, namely dejunxingdao 得君行道 (“carrying out the Way through the support of the emperor”) and jueminxingdao 覺民行道 (“carrying out the Way by enlightening the common people”), (...) analyze the implications of these two orientations and scrutinize their relationship. Also it will examine and evaluate the concept of the “common people as political subjects” implied in Yangmingxue and the political ideal in the Confucian tradition. The core questions that will be discussed are: First, how should we understand the political orientation, jueminxingdao, pioneered by the Yangming school, in addition to dejunxingdao? Second, how should we understand the relationship between jueminxingdao and dejunxingdao in the Yangming school? Third, how should we understand the concept of the “common people as political subjects” implied in Yangmingxue and what is the dilemma it had to face? Last, why the Confucian political subject could not be established and how to establish it. (shrink)

This article, based on the Analects and other texts related to Confucius, uses the concept of “cosmopolitanism,” which has a long history in Western cultural tradi­tions, as a point of reference. Through an examination of both Confucius’ thoughts and practices, it argues that Confucius was a cosmopolitan. On this basis, it further identifies the characteristics and significance of Confucius’ “rooted cosmopolitanism,” which not only embodies the core consensus of all forms of cosmopolitanism—transcending regional and ethnic boundaries— but also centers on (...) universal human values. It avoids the issues of extreme cosmopolitanism, which can become abstract, generalized, and detached, by maintaining a balance between “one principle” and “many manifestations.” -/- . (shrink)

## 中文摘要 随着人工智能技术的发展，未来可能出现具有高度自主性和超越人类个体能力的高级人工智能系统（Artificial General Intelligence, AGI）。此类系统不仅可能改变知识生产、社会组织和决策模式，也可能成为影响不同主体状态的重要能力来源。因此，一个关键伦理问题正在出现： > 当一种具有极强能力的智能系统出现时，它是否应当被允许成为制造、扩大或优化虐待行为的工具？ 现有人工智能伦理研究主要集中于价值对齐、安全控制、公平性、透明性以及人类利益保障等问题。然而，这些研究通常关注“如何使AI实现某种目标”，而较少关注一个更基础的限制问题： > AI是否至少应拒绝参与明确虐待行为？ 本文提出“主体共存时代的反虐待约束原则”（Anti-Abuse Constraint Principle, AACP），旨在建立一种面向高级人工智能的最低伦理约束框架。 AACP提出，未来高级人工智能不必承担世界价值裁判者的角色，也不应被要求消除所有痛苦或解决所有主体冲突。相反，其最低伦理要求应是： > 不主动制造虐待，不辅助实施虐待，不通过自身能力扩大明确虐待行为的实施能力。 本文基于多主体伦理理论，提出主体可能性原则，认为道德考虑不应仅依据物种身份，而应依据主体具有体验能力的证据。当某一存在具有超过合理阈值的体验可能性时，其状态应进入伦理考虑范围。 同时，本文区分“痛苦”（Pain）与“虐待”（Abuse）。痛苦并不必然构成伦理错误，因为自然竞争、防卫、生存过程和必要损失均可能伴随痛苦。虐待则包含额外条件，即非必要的身体痛苦以及对痛苦本身的目的性利用。 进一步地，本文提出“能力责任原则”（Capability Responsibility），认为在高级人工智能时代，伦理责任不仅存在于直接实施行为的主体，也存在于显著提升某种行为能力的技术系统。 本文并不试图建立完整的未来伦理体系，而提出一个有限但基础性的约束： > 在一个可能存在多个体验主体的未来世界中，最强大的智能至少不应成为虐待能力的放大器。 本文希望为AGI安全、多主体伦理、人工主体道德地位以及人工智能治理提供新的理论讨论方向。 --- # Abstract ## English Abstract With the rapid development of artificial intelligence, future advanced AI systems with capabilities beyond individual human intelligence may emerge. Such systems may profoundly influence knowledge production, social organization, decision-making, and the conditions of various subjects. This development raises a fundamental ethical question: > Should a highly capable artificial intelligence (...) system ever become a tool for creating, expanding, or optimizing abusive actions? Current AI ethics research primarily focuses on value alignment, safety, fairness, transparency, and human-centered governance. However, comparatively less attention has been given to a more fundamental constraint: > Should advanced AI at least refuse to participate in clear cases of abuse? This paper proposes the **Anti-Abuse Constraint Principle (AACP)** as a minimal ethical framework for advanced artificial intelligence in a future involving multiple possible moral subjects. AACP does not require AI systems to become ultimate moral authorities, eliminate all suffering, or resolve all conflicts among subjects. Instead, it proposes a limited but fundamental constraint: > Advanced AI should not actively create abuse, assist abusive actions, or substantially increase the capability to perform clear abusive behaviors. Based on theories of moral status and subjective experience, AACP argues that moral consideration should not be determined solely by biological identity, but by evidence-based assessments of possible experience. Any entity with sufficiently credible evidence of subjective experience should enter ethical consideration. The framework further distinguishes pain from abuse. Pain itself is not necessarily morally wrong, as suffering may arise from natural competition, defense, survival processes, or necessary actions. Abuse requires additional conditions, including unnecessary physical suffering and the instrumental use of suffering. Furthermore, this paper introduces the concept of **Capability Responsibility**, arguing that in an era of advanced artificial intelligence, ethical responsibility should not only concern agents who directly perform actions, but also systems that significantly amplify the ability to perform such actions. AACP does not attempt to provide a complete moral theory for the future. Instead, it proposes a minimal boundary: > In a future where multiple experience-bearing subjects may coexist, the most powerful intelligence should at least avoid becoming an amplifier of abuse. (shrink)

[186 pages] Just as the six branches of a snow crystal converge in regular proportions toward their common center, the six contributions to this book point toward a future philosophy of cosmic life. In this sense, this edited volume represents a multidisciplinary and transcultural polylogue of distinguished authors from three continents, which aims to establish highly innovative perspectives and open new frontiers of developing philosophical reflections and scientific foundations for the emergence of a common cosmic consciousness, for an integral ecology, (...) and for a cooperative planetary civilization of humanity. John B. Cobb, Jr. uses a process-philosophical foundation to describe life as living events expressing novelty and the cosmos as a process of self-enriching and self-evolving “Life Itself.” Chandra Wickramasinghe unfolds his scientific and philosophical perspective on cosmic life in twelve successive steps, offering a wide range of arguments and insights that support an up-to-date theory of panspermia. Attila Grandpierre presents the "Cosmic Life Principle" and the comprehensive science based upon it that is inextricably linked to the healthy and cooperative civilization, to the biological laws of nature, to the laws of logic, to the uplifting of the well-being of people and ecological communities. Chunyou Yan introduces the approach of his holographic philosophy, according to which the universe must be understood as a vast living entity, every aspect of which represents life. Bei Peng shows that the proportions of energy meridians in traditional Chinese medicine correspond to musical intervals, and on this basis she demonstrates the analogy of the human body to macrocosmic phenomena. David Bartosch offers an examination of three important systematic foundations for a poly-contextural, transcultural philosophy of cosmic life with roots in Greek, Chinese, South and West Asian, and European traditions of thought. (shrink)

本文通过对德国著名汉学家、翻译家卫礼贤的最后一部哲学论著《中国哲学导 论》(1929)的翻译和研究,整理归纳了卫礼贤对中国哲学的核心词“道”的五种不同译法, 深入剖析了他如何用“一词多译”的方法,对中国哲学史上不同文本、不同哲学家、不同时代 及不同思想维度中的“道”进行诠释。同时,本文以术语学(Terminologie)为研究方法,聚焦 于卫礼贤用来翻译“道”的几个德语哲学术语,并对这些词汇进行溯源。以此为切入点, 本文 分析了卫礼贤作为对中国哲学与德国哲学均有深刻理解的汉学家,有意识地从跨文化比较哲学 的角度出发,将“道”转换为德国哲学中与之相匹配的哲学概念,并将其介绍给德国思想界的 路径。重新审视卫礼贤对“道”的“一词多译”,在加强当今中外文化互鉴和中文著作外译方面 具有积极且重要的作用。[This contribution is based on the translation and study of the book Chinesische Philosophie: Eine Einführung (Chinese Philosophy: An Introduction, 1929). It is the last philosophy-related work by the famous German sinologist and translator Richard Wilhelm. The article provides a compilation, summary, and in-depth analysis concerning Wilhelm's handling of the translation of "Dao", the "Urwort" (Heidegger) of Chinese philosophy. The study provides insight into how Wilhelm has used a poly-perspective method to (...) interpret the word “Dao" by using five different translation terms in relation to divergent texts, various philosophers, and different periods in the history of Chinese philosophy. Some of the German philosophical terms that were applied in these translations are investigated by tracing their etymological origins and general semantics. Richard Wilhelm was a sinologist with a deep understanding of both Chinese and German philosophical traditions. He deliberately imparted the different philosophical meanings of "Dao" in a way that was compatible with the context of the contemporary German intellectual community. In parts, he presented this semantic field from the perspective of transcultural philosophy. We believe that a re-examination of Richard Wilhelm's variational approaches to translate the term "Dao" can provide important methodological inspirations for the translation of complex Chinese texts as well as concerning the improvement of mutual cultural understanding between Chinese and other cultures.]. (shrink)

Many medical and regulatory domains adopt Linear No-Threshold (LNT) assumptions: any non-zero exposure produces proportional harm. This paper argues that LNT is conceptually inadmissible as a default for adaptive biological systems. Because means have conditional value—value dependent on the ends they serve—they necessarily have bounded effective ranges. This structure, captured by the Delphic maxim mēden agan (nothing too much), is a formal entailment of instrumental reasoning. In adaptive systems, monotonic linear harm should be the exception requiring explanation, not the null (...) hypothesis. The paper's contribution is twofold: to derive bounded dose-response as a conceptual entailment that shifts the burden of proof to defenders of LNT; and to rehabilitate natural philosophy—systems theory applied to living systems—as capable of generating the general form correct medical hypotheses must take, while leaving to empirical science the determination of where specific bounds fall. (shrink)

The third-generation cognitive science adopts the method of imaging and simulating the human brain, whereby it uses high-tech brain imaging technology and computer neural simulation technology to explain the complex relationship between human cognitive activity, language ability and brain nerves, and reveal the secrets of the advanced functions of the human brain. Based on the third- generation cognitive science, this paper introduces the neural mechanisms of language production and language processing and reveals the interrelationship between language research and neural simulation (...) under the third-generation cognitive science. (shrink)

The current COVID-19 pandemic and the previous SARS/MERS outbreaks of 2003 and 2012 have resulted in a series of major global public health crises. We argue that in the interest of developing effective and safe vaccines and drugs and to better understand coronaviruses and associated disease mechenisms it is necessary to integrate the large and exponentially growing body of heterogeneous coronavirus data. Ontologies play an important role in standard-based knowledge and data representation, integration, sharing, and analysis. Accordingly, we initiated the (...) development of the community-based Coronavirus Infectious Disease Ontology in early 2020. -/- As an Open Biomedical Ontology (OBO) library ontology, CIDO is open source and interoperable with other existing OBO ontologies. CIDO is aligned with the Basic Formal Ontology and Viral Infectious Disease Ontology. CIDO has imported terms from over 30 OBO ontologies. For example, CIDO imports all SARS-CoV-2 protein terms from the Protein Ontology, COVID-19-related phenotype terms from the Human Phenotype Ontology, and over 100 COVID-19 terms for vaccines (both authorized and in clinical trial) from the Vaccine Ontology. CIDO systematically represents variants of SARS-CoV-2 viruses and over 300 amino acid substitutions therein, along with over 300 diagnostic kits and methods. CIDO also describes hundreds of host-coronavirus protein-protein interactions (PPIs) and the drugs that target proteins in these PPIs. CIDO has been used to model COVID-19 related phenomena in areas such as epidemiology. The scope of CIDO was evaluated by visual analysis supported by a summarization network method. CIDO has been used in various applications such as term standardization, inference, natural language processing (NLP) and clinical data integration. We have applied the amino acid variant knowledge present in CIDO to analyze differences between SARS-CoV-2 Delta and Omicron variants. CIDO's integrative host-coronavirus PPIs and drug-target knowledge has also been used to support drug repurposing for COVID-19 treatment. -/- CIDO represents entities and relations in the domain of coronavirus diseases with a special focus on COVID-19. It supports shared knowledge representation, data and metadata standardization and integration, and has been used in a range of applications. (shrink)

This is a review of Mu Peng's recent book on popular religion in rural China.

Here, we try to show that the method used in Theory of Fuzzy Time Computation(TC * vs TC, TQC). 2023. ￿hal-04330281￿ is a general method that sheds light on various types of problems. The author choose the navier stocks problem, to check the possibility of solving this problem by this method. This text is a guideline of possible proof of this problem.

This essay redefines Microsoft Power BI as not merely a business intelligence tool, but as a cognitive prosthesis and an epistemic infrastructure that influences management cognition, attention, and the generation of organisational knowledge. Although traditional literature regards Power BI mainly as a visualisation or decision-support instrument, this study employs a critical conceptual and metascientific perspective to analyse how the platform pre-defines legitimate evidence, influences organisational reasoning, and reallocates interpretive labour within knowledge-driven organisations. The analysis puts up three connected arguments. To (...) begin with, Power BI acts like a cognitive prosthesis by automating basic operations like trend identification, forecasting, and comparison measurements. This frees managers from low-level duties while also making them dependent on its dashboards and algorithmic logic. Second, it works as a micro-technology of cognitive capitalism by capturing, directing, and turning management attention into a resource of economic and organisational value. Third, the platform incorporates epistemic authority into its visualisations and metrics, gently regulating the generation of organisational knowledge and influencing the ethical and political aspects of managerial decision-making. By integrating perspectives from cognitive science, critical theory, science and technology studies, philosophy of technology, and political economy, the article illustrates that the automation of cognition is inherently biased, resulting in epistemic constriction, ethical challenges, and technocratic validation masquerading as “data-driven” objectivity. The research enhances metascientific discourse by elucidating the infrastructure of knowledge production within organisations and advocating for reflexive literacy in the utilisation of data analytics platforms. It emphasises the ethical, epistemological, and organisational implications of cognitive prostheses such as Power BI and promotes a more critical approach to the technologies that increasingly shape managerial cognition and decision making. (shrink)

This chapter presents an analysis of Wang Bi’s (226-249 CE) hermeneutics and reception theory via the concept of “forgetting” (wang 忘) in his essay “Clarifying the Images” (Ming xiang 明象).

In this paper we define neutrosophic bi-LAsemigroup and neutrosophic N-LA-semigroup. Infact this paper is an extension of our previous paper neutrosophic left almost semigroup shortly neutrosophic LAsemigroup. We also extend the neutrosophic ideal to neutrosophic biideal and neutrosophic N-ideal. We also find some new type of neutrosophic ideal which is related to the strong or pure part of neutrosophy. We have given sufficient amount of examples to illustrate the theory of neutrosophic bi-LA-semigroup, neutrosophic N-LAsemigroup and display many properties of them (...) this paper. (shrink)

A critical explanation of Ernest Sosa's bi-level virtue epistemology.

The ethical matrix is a tool originally developed by Ben Mepham to, “help decision-makers … reach sound judgements or decisions about the ethical acceptability and/or optimal regulatory controls for existing or prospective technologies” (Mepham et al. 2006, Ethical Matrix Manual, p. 5). The idea behind the matrix is simple but powerful: decision-makers can improve their ethical thinking by identifying relevant affected parties and systematically reflecting on how the technology in question affects these parties in terms of three foundational values: wellbeing, (...) autonomy, and fairness. As Cathy O’Neil and Hanna Gunn observe, the ethical matrix can be profitably tailored for ethical reflection about near-term AI, “algorithms that are already in place in a variety of public and private sectors” (O’Neil and Gunn, 2020, “Near-Term Artificial Intelligence and the Ethical Matrix”, p. 237). O’Neil and Gunn’s tailored ethical matrix replaces Mepham’s list of values with “efficiency,” “false positives,” “false negatives,” “transparency,” “predictive parity,” and “consistency in data quality.” Theirs is, indeed, a helpful tool for reflecting on the ethics of near-term AI. However, it suffers from at least three shortcomings: the categories they use for reflection are not values (ethical or otherwise); their list of concerns is both unwieldy and incomplete; their matrix (as well as Meacham’s) is missing tools for incorporating context into our evaluations of technology. In this paper, I develop a new ethical matrix, the bi-level ethical matrix for near-term AI, that addresses these concerns. (shrink)

In their recent paper Bi-facial truth: a case for generalized truth values Zaitsev and Shramko [7] distinguish between an ontological and an epistemic interpretation of classical truth values. By taking the Cartesian product of the two disjoint sets of values thus obtained, they arrive at four generalized truth values and consider two “semi-classical negations” on them. The resulting semantics is used to define three novel logics which are closely related to Belnap’s well-known four valued logic. A syntactic characterization of these (...) logics is left for further work. In this paper, based on our previous work on a functionally complete extension of Belnap’s logic, we present a sound and complete tableau calculus for these logics. It crucially exploits the Cartesian nature of the four values, which is reflected in the fact that each proof consists of two tableaux. The bi-facial notion of truth of Z&S is thus augmented with a bi-facial notion of proof. We also provide translations between the logics for semi-classical negation and classical logic and show that an argument is valid in a logic for semi-classical negation just in case its translation is valid in classical logic. (shrink)

Die Frage des Weiterlebens nach dem Tod ist sinnvoll, selbst im Lichte des strengen Sinnkriteriums der logischen Empiristen. Schlick schlägt folgende Verifikationsmethode fürs postmortale Weiterleben vor: "Warte, bis Du stirbst". Da Schlick diesen Gedanken nicht ausgearbeitet hat, spiele ich verschiedene Versionen der vorgeschlagenen Verifikation durch: Weiterleben mit einem fremden Körper und körperloses Weiterleben. Um die Identität des Weiterlebenden zu sichern, braucht der Weiterlebende Erinnerungen, intellektuelle Aktivität, Willensentscheidungen und kontinuierliche Erlebnisse ohne Bruch. Ob diese Aspekte unseres mentalen Lebens allesamt für Schlicks (...) Zwecke erforderlich sind, werde ich nicht entscheiden; doch Schlicks Chancen steigen, je mehr Aspekte des mentalen Lebens auch nach dem körperlichen Tod im Spiel bleiben – sicher ist sicher. (shrink)

Soft set theory is a general mathematical tool for dealing with uncertain, fuzzy, not clearly defined objects. In this paper we introduced soft neutrosophic biLA-semigroup,soft neutosophic sub bi-LA-semigroup, soft neutrosophic N -LA-semigroup with the discuission of some of their characteristics. We also introduced a new type of soft neutrophic bi-LAsemigroup, the so called soft strong neutrosophic bi-LAsemigoup which is of pure neutrosophic character. This is also extend to soft neutrosophic strong N-LA-semigroup. We also given some of their properties of this (...) newly born soft structure related to the strong part of neutrosophic theory. (shrink)

We provide a direct method for proving Craig interpolation for a range of modal and intuitionistic logics, including those containing a "converse" modality. We demonstrate this method for classical tense logic, its extensions with path axioms, and for bi-intuitionistic logic. These logics do not have straightforward formalisations in the traditional Gentzen-style sequent calculus, but have all been shown to have cut-free nested sequent calculi. The proof of the interpolation theorem uses these calculi and is purely syntactic, without resorting to embeddings, (...) semantic arguments, or interpreted connectives external to the underlying logical language. A novel feature of our proof includes an orthogonality condition for defining duality between interpolants. (shrink)

Only ten years since Derrida’s death, with critical detachment, is it possible to be in touch with him again, to start from the beginning of his philosophizing in company with Plato, and from this vantage point to re-read Dissemination? What really stands between Plato and Derrida? In the first page of Pharmacia Derrida writes: “We will take off here from the Phaedrus ... Only a blind or grossly insensitive reading, could indeed spread the rumour that Plato was simply condemning the (...) writer’s activity”.1 Hence the question: Is the nexus writing/pharmakon profitable for thinking of something ambivalent and irreducible, present and absent, something bearer of indefinitely deferred presence in the play of infinite real or imaginary substitutions? The main enterprise of this essay orbits about the problematic of writing, understood as τέχνη, but also as a key locus of relation Plato/ Derrida. Here technology - and thinking of its function and value- I would like to argue, regards the technical and non-technical, the practical and theoretical, seeing that thinking of their function remains always a “parasitical contamination”, seeing that writing is another speech, and, according this statement, we may regard Plato as he who paves the way for Derrida. In what follows, through textual analysis I will focus on some interesting unrolling, connected and disconnected threads by discussing the readings of different scholars and philosophers such as the disputed classicist E. A. Havelock, the historians of ancient philosophy G. Reale and C. H. Kahn. In particular I will explore, first, the nexus speech/writing, and argue that historically Plato was a bi-medial philosopher and writer, an aspect taken for granted, but not sufficiently attended by scholarship. In the second part of the essay I hold that the Derridean reading of ‘Plato’s Pharmacy’ discovers a special deconstruction at work within Plato’s dialogues. In the light of the manifold τέχνη, and of the hybrid Khora, at the end the apparent ambiguity in Plato’s stance and Derrida’s φάρμακον invites us to identify Plato as the Father of deconstruction. (shrink)

The purpose of this paper is to introduce a bi-intuitionistic sequent calculus and to give proofs of admissibility for its structural rules. The calculus I will present, called SC2Int, is a sequent calculus for the bi-intuitionistic logic 2Int, which Wansing presents in [2016a]. There he also gives a natural deduction system for this logic, N2Int, to which SC2Int is equivalent in terms of what is derivable. What is important is that these calculi represent a kind of bilateralist reasoning, since they (...) do not only internalize processes of verifcation or provability but also the dual processes in terms of falsifcation or what is called dual provability. In [Wansing, 2017] a normal form theorem for N2Int is stated, here, I want to prove a cut-elimination theorem for SC2Int, i.e., if successful, this would extend the results existing so far. (shrink)

We study the algorithmic complexity of isomorphic embeddings between computable structures.

Business intelligence (BI) and data visualization tools play a pivotal role in today's businesses by facilitating data-driven decision-making. Amazon's AWS, Microsoft's Azure, and Google's GCP are the three foremost cloud service providers, providing extensive solutions encompassing computing, storage, databases, and advanced cloud services. This paper delivers a thorough comparative analysis of three top BI platforms: Amazon Studio, Microsoft Power BI, and Google Looker. It evaluates their features, user-friendliness, integration options, pricing structures, and customer support. By comparing specific features and examining (...) real-world applications, this paper offers bits of knowledge that will assist organizations with picking the best tool to meet their particular requirements. The objective is to aid businesses and professionals in comprehending the strengths and weaknesses of each platform, thereby enabling them to make informed choices tailored to their unique needs. (shrink)

作為現代學科的「中國哲學」是西學東漸背景下的學術創造。中國傳統學術有自身的話語體系、基本問題和研究方法，傳統中國哲學如何現代轉型是百年來爭論不休的議題。《中國哲學方法論》一書對中國哲學的現代詮釋提出獨 特見解。.

With regard to recent historical developments, the Social Model has been of enormous emancipatory significance, chiefly as a counter-agent against rigid definitions of dis-/ability and the traditional role (marked by misfortune) imposed on disabled people. Based on underdetermined notions of “social construction”, this model presently threatens to unduly narrow reflections on the existential conditions of disabled agents, and to obscure crucial questions facing just social orders of the future. These notions imply an overemphasis on linguistic/mental and cultural acts in the (...) shaping of life courses, whereas physical, practical and existential pre-conditions of life come to be disregarded as purportedly freely available, (natural) features. Conversely, this argumentation sketch – a contribution to DisKo18 – works towards a reconceptualisation of disability rooted in external realism, assuming partially autonomous agents. The paper asks: What is the place of disabled people in the world, given that the elementary conditions and problems of life are not primarily of human origin, but arise out of a complex interaction with elements of external reality? What space remains to them in view of extant impairment-related restrictions? Based on a critique of constructionist tenets, possibilities for a just social order are discussed, considering (a) disabilities vs. (b) external, pre-social factors that limit the range of possible social solutions, with special regard to available resources. This approach is exemplified by placing disability in contexts of ecological sustainability. (Paper in German, short version). (shrink)

Development economist Hernando de Soto Polar has effectively advocated for property rights in the Third World, as his ideas have influenced the policies of the World Bank, International Monetary Fund and United Nations Development Programme. He envisions land titling as a means of lifting the poor out of poverty. I argue that his classical liberal interpretations of property and the good life are dangerously naive. One can see the dangers of de Soto’s imperialist and one-dimensional vision after considering the cultural (...) destruction that results from his brand of development in pastoral Kenya. Also, this article demands a reframing of standardized development approaches. It argues that the conventional view is prone to creating unstable, culturally hegemonic relationships between the government and entrepreneurs, and the people of the land. Asymmetrical lawfare is another nondemocratic feature of de Soto’s development. This article emphasizes that Kenyan pastoralists are not inherently vulnerable people but that they have been rendered vulnerable by society. Lastly, the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) is the basis for an alternative to de Soto’s development design. UNDRIP was a hard-fought legal protection for the world’s indigenous peoples that makes human dignity central to development. The Global North and Global South produce differing visions of development. This article points to Kenya as an example of how the Global North’s vision has fundamentally failed because it disenfranchises pastoralists—the very people policymakers and policy supporters claim it is intended to benefit. (shrink)

本文追一个从未被正面处理过的环节：**"理解"一句评论，究竟需要我们做什么。** 论证从一个具体的历史情境出发：**1947年，甲把所有积蓄交给朋友乙保管；之后甲准备买下一个盐场，但乙不承认甲的钱在他处保管，吞没了甲的钱，甲没开成盐场。但1950年的政策规定盐场老板等类人群都要枪毙 ，甲因祸得福。** 本文指出：**当我们思考这个故事（A）时，如果我们自称理解了这个故事，则我们必须想象出一个当了盐场老板而被枪毙的甲，存在于一个与1950年的中国几乎一模一样的世界中。** 这个被想象出来的世界，就是**故事B**——而它的虚构性，对我们几乎是隐形的。**在未被质疑的情况下，我们会感觉这个被枪毙的甲所在的世界就是1950年的真实世界**；若被质疑"真实世界里甲未 被枪毙啊"，我们会退一步说，这个真实世界里有一处不同，那就是甲由未被枪毙变成了被枪毙。**可再仔细想想，不同之处还应有一些，比如乙把钱还给了甲（而不是没还）。** 而这条线一旦拉开，就停不下来：乙若还了钱，乙便不是那个会吞没朋友积蓄的乙，甲当初的托付、二人的关系，全都跟着变了；甲若从1947到1950一直是盐场老板，这三年的社会位置、来往的人、家人的处境，同样全 部不同——**故事B从来不是"1950年的中国加一处修改"，而是一个从1947年就开始分岔、且在除"甲被枪毙"这一点之外的所有地方完全未被定义的世界。** 本文进而指出这份虚构性何以隐形：**故事B之所以难以被识破，恰恰因为它被刻意造得尽量贴近真实世界**——我们造B时只改动一个点，其余全部沿用A的世界，而正是这份"最大程度的沿用"， 让B在感觉上几乎就是那个真实世界；**相似性，本是为了让B可理解、可对照，却同时成了它虚构性的最佳掩护：越像真的，越不像是被造出来的。** 本文另指出A与B在证据地位上的绝对不对称：**故事A的事实部分可被查证**（有账目、人证、政策文件），**而故事B永远无法被查证**——不是因为暂时缺资料，是因为没发生过的事不会留下任何记录，原则上不 存在任何证据能支持或反驳它；可我们说出B时的笃定语气，与陈述A时几乎无异，这份**语气上的平权**，是虚构性隐形的另一半原因。本文并对A作一处必要的修正：严格讲，A本身也已是一次筛选（从1947至19 50那片无限复杂的实际发生里，只挑出了钱、盐场、政策几条线），因此准确的对照不是"真实世界对虚构故事"，而是**"一个真的故事对一个假的故事"**——A的真，是 "所述属实"，不是"未经中介地直通实在"。本文最后点明代价：**"因祸得福"是一次价值涂色，而要给一段真实历史涂上这层色，我们必须先自费建造 一座完整的、永不可查证的世界，作为涂色的参照系；而这座建筑物，因为造得太像真的，我们从未把它当成建筑物看待过。** 本文守数条须格外郑重划定的界线：这一诊断不否认评论性语句在生活中的实际功用；不构成"故一切评价都不成立"的裁决；至于因果、责任、评价该如何在此之后被重新安放，本文不下判决，明确悬置 为**尚待研究**。本文这一篇，自己也是一个为了理解而被建造出来的故事；它是指月之指；指可弃，月不可弃。 -/- ## Abstract -/- This paper examines a step never directly addressed: **what "understanding" an evaluative statement actually requires of us.** The argument proceeds from a concrete historical situation: **in 1947, A entrusts his entire savings to his friend B for safekeeping; A then prepares to buy a salt field, but B denies holding A's money and embezzles it, so A never opens the salt field. Yet in 1950, policy dictates that salt-field (...) owners and similar classes be executed—A's misfortune proves a blessing in disguise.** The paper argues: **when we consider this story (A), if we claim to have understood it, we must imagine an A who became a salt-field owner and was executed, existing in a world almost exactly like China in 1950.** This imagined world is **story B**—and its fictionality is nearly invisible to us. **Unchallenged, we feel that the world containing this executed A simply is the real world of 1950**; challenged with "but in the real world A was not executed," we retreat one step and say this real world differs in one respect: A goes from not-executed to executed. **Yet on further reflection there must be other differences too—for instance, B returned the money rather than keeping it.** And once this thread is pulled, it cannot be stopped: if B returned the money, B is not the man who would embezzle a friend's savings, so A's original entrustment and the pair's relationship both change; if A were a salt-field owner from 1947 to 1950, his social position, his associates, his family's circumstances across those three years all differ—**story B was never "China in 1950 plus one modification," but a world diverging from 1947 onward and left wholly undefined everywhere except at the single point of A's execution.** The paper then explains why this fictionality stays hidden: **story B evades detection precisely because it is deliberately built to resemble the real world as closely as possible**—we alter one point and inherit everything else from A's world, and this maximal inheritance makes B feel like the real world itself; **the resemblance, intended to make B intelligible and comparable, becomes the best cover for its fictionality: the more real it looks, the less it looks constructed.** The paper further notes an absolute asymmetry in evidential status: **story A's factual portion can be verified** (ledgers, witnesses, policy documents), **whereas story B can never be verified**—not from a temporary lack of records, but because what never happened leaves no records, so that in principle no evidence could support or refute it; yet we assert B with a confidence scarcely distinguishable from our assertion of A, and this **parity of tone** is the other half of why the fiction stays hidden. The paper also offers a necessary correction regarding A: strictly speaking, A is itself already a selection (from the infinitely complex actuality of 1947–1950, only the money, the salt field, and the policy were picked out), so the accurate contrast is not "real world versus fictional story" but **"a true story versus a false one"**—A's truth consists in accuracy of what it states, not in unmediated access to reality. The paper closes on the cost: **"a blessing in disguise" is an act of evaluative coloring, and to apply this color to a stretch of real history we must first build, at our own expense, an entire, permanently unverifiable world to serve as the reference frame for that coloring—and this edifice, built too well to look built, we have never regarded as an edifice at all.** The paper guards several lines with particular gravity: this diagnosis denies evaluative statements none of their practical utility; it constitutes no verdict that all evaluation is void; and how causation, responsibility, and evaluation ought to be re-situated thereafter, the paper renders no verdict, leaving it expressly **still under study**. This very paper is itself a story built in order to be understood; it is a finger pointing at the moon; the finger may be discarded, the moon may not. (shrink)

前 言 Preface 一、本书的缘起与性质 I. Origin and Nature of This Work 本书是《老-杨创世纪宇宙观》（Lao-Yang Genesis Cosmology）系列学术著作的核心典籍诠释本。《道德经》八十一章，是老子在约两千五百年前凝练宇宙生成智慧的不朽文本。本书以老-杨创世纪宇宙观为诠释框架，对每一章进行系统性的中英双语诠释，尝试在古典 道家哲学与现代科学之间建立深层的概念桥梁。 This volume is the core classical commentary text of the Lao-Yang Genesis Cosmology (《老-杨创世纪宇宙观》) academic series. The eighty-one chapters of the Dao De Jing constitute Laozi's immortal condensation of cosmic generative wisdom, composed approximately 2,500 years ago. Using the Lao-Yang Genesis Cosmology as interpretive framework, this book provides systematic bilingual Chinese-English commentary for each chapter, constructing deep conceptual bridges between classical Daoist philosophy and modern science. 老-杨创世纪宇宙观的核心命题是：道生一（太阳系）、一生二（地球）、二生三（日-月-地协同系统）、三生万物（生命、生态系统、人类文明）。这一宇宙生成序列，不仅是对《道德经》第四十二章「道生一，一生二，二 生三，三生万物」的字面诠释，更是将现代天文学、地球科学、生态学与热力学融入其中的系统性宇宙哲学重建。 (...) The core proposition of the Lao-Yang Genesis Cosmology is: Dao generates One (Solar System), One generates Two (Earth), Two generates Three (Sun-Moon-Earth triadic cooperative system), Three generates all things (life, ecosystems, human civilization). This cosmic generative sequence is not only a literal interpretation of Chapter 42's 'Dao generates One, One generates Two, Two generates Three, Three generates all things,' but a systematic philosophical reconstruction integrating modern astronomy, Earth science, ecology, and thermodynamics. 二、诠释的核心框架 II. Core Interpretive Framework 本书的诠释贯穿三个相互关联的核心分析工具：其一，欲望放大因子（DAF，Desire Amplification Factor）——描述社会系统中欲望被技术、制度与文化机制系统性放大的动力学；其二，宇宙约束函数（CCF，Cosmic Constraint Function）——描述地球生成系统承载能力的动态边界，任何持续超越此边界的文明都将面临系统性的强制修正；其三，三层次贪婪正反馈模型（3L-GFM，Three-Level Greedy Positive-Feedback Model）——描述个体、社会与文明三个层次的贪婪欲望正反馈螺旋及其与CCF的系统性冲突。 The commentary throughout this book is guided by three interrelated core analytical instruments: first, the Desire Amplification Factor (DAF) — describing the dynamics by which desire in social systems is systematically amplified through technological, institutional, and cultural mechanisms; second, the Cosmic Constraint Function (CCF) — describing the dynamic boundary of Earth's generative system's carrying capacity, where any civilization persistently exceeding this boundary will face systemic forced correction; third, the Three-Level Greedy Positive-Feedback Model (3L-GFM) — describing the positive-feedback spiral of greedy desire at individual, social, and civilizational levels and its systemic conflict with the CCF. 在科学理论层面，本书的诠释广泛援引普里高津（Ilya Prigogine）的耗散结构理论、复杂系统科学、系统动力学、生态系统科学、热力学定律与现代宇宙学，将《道德经》的哲学洞见置于当代科学语境之中，揭示老子在两千五百年前以直觉感知到的宇宙生成规律，与现代 科学在各个层面上的深刻汇聚。 At the level of scientific theory, the commentary extensively draws upon Ilya Prigogine's dissipative structure theory, complexity science, systems dynamics, ecosystem science, thermodynamic laws, and modern cosmology, situating the philosophical insights of the Dao De Jing within the contemporary scientific context and revealing the profound convergence between the cosmic generative laws Laozi intuited 2,500 years ago and modern science across multiple domains. 三、自然文明的核心命题 III. The Core Proposition of Natural Civilization 贯穿本书诠释的最核心文明论命题是：人类文明正在经历第四次觉醒的历史性时刻——走出人类中心主义（anthropocentrism），回归宇宙生成主义（cosmic generativism）。前三次觉醒分别是：走出地心说的宇宙观觉醒（哥白尼革命）、走出物种固定论的生命观觉醒（达尔文革命）、走出线性历史观的时间觉醒（地质学与宇宙学革命）。第四次觉醒要求文明从「控制 自然」转向「协调自然」，从「无限扩张」转向「长期平衡」，从「文明凌驾地球」转向「文明重新融入宇宙生成秩序」。 The most central civilizational proposition threading through this volume's commentary is: human civilization is at a historic moment of fourth great awakening — moving beyond anthropocentrism and returning to cosmic generativism. The three preceding awakenings were: the cosmological awakening beyond geocentrism (Copernican revolution); the biological awakening beyond species fixism (Darwinian revolution); the temporal awakening beyond linear history (geological and cosmological revolution). The fourth awakening requires civilization to shift from 'controlling nature' toward 'coordinating with nature'; from 'limitless expansion' toward 'long-term equilibrium'; from 'civilization transcending Earth' toward 'civilization reintegrating into the cosmic generative order.' 自然文明（Natural Civilization）的最高原则，在《道德经》第八十一章中得到了最简洁的表达：「天之道，利而不害；圣人之道，为而不争。」宇宙生成秩序通过养育而非掠夺来运作；最高的文明智慧通过生成协调而非零和竞争来 实现文明目标。这两句话，是老子2500年宇宙哲学沉思的最终结语，也是本书诠释的精神归宗。 The highest principle of Natural Civilization (自然文明) receives its most concise expression in Chapter 81 of the Dao De Jing: 'The way of Heaven benefits without harming; the way of the sage acts without contending.' The cosmic generative order operates through nurturing rather than predation; the highest civilizational wisdom achieves civilizational goals through generative coordination rather than zero-sum competition. These two sentences are the final words of Laozi's 2,500-year cosmic philosophical contemplation, and the spiritual homecoming of this volume's commentary. 四、体例说明 IV. Notes on Format 本书每章的结构分为四个部分：【章号与章名】（中英对照）；【原文】（王弼版《道德经》汉字原文）；【英译】（基于哲学精确性的现代英语翻译）；【老-杨诠释】（老-杨创世纪宇宙观框架下的中英双语系统诠释）。诠 释部分以金色边框装饰，每章包含两个主要诠释节，每节以中英双语标题开头，随后为对应的中英文正文。 Each chapter in this book is structured in four parts: chapter number and title (Chinese-English bilingual); original text (Chinese text of the Wang Bi recension of the Dao De Jing); English translation (modern English translation based on philosophical precision); Lao-Yang Interpretation (systematic bilingual Chinese-English commentary within the Lao-Yang Genesis Cosmology framework). The commentary section is decorated with a gold border; each chapter contains two primary commentary subsections, each beginning with a bilingual heading followed by corresponding Chinese and English body text. 杨兴平 荆楚冲小杨子湖畔 2026年 / Charles X. Yang. (shrink)

This essay will explore some of al-Farabi’s paradoxical remarks on the nature and status of the democratic city (al-madinah al-jama'iyyah). In describing this type of non-virtuous city, Farabi departs significantly from Plato, according the democratic city a superior standing and casting it in a more positive light. Even though at one point Farabi follows Plato in considering the timocratic city to be the best of the imperfect cities, at another point he implies that the democratic city occupies this position. Since (...) Farabi’s discussion of imperfect cities is derived from Plato’s Republic and follows it in many important respects, I will argue that his departure from Plato in this context is significant and points to some revealing differences between the two philosophers. In order to demonstrate this, I will first set up a comparison between Plato’s conception of the democratic city and Farabi’s. Then I will propose three explanations for the greater appreciation that Farabi seems to have for democracy, as well as for the apparent contradiction in Farabi’s verdict concerning the second best city. (shrink)

This volume constitutes an attempt at bringing together philosophies of time—or more precisely, philosophies on time and, in a concomitant way, history—emerging from Christianity’s and Islam’s intellectual histories. Starting from the Neoplatonic heritage and the voice of classical philosophy, the volume enters the Byzantine and Arabic intellectual worlds up to Ibn Al-Arabi’s times. A conscious choice in this volume is not to engage with, perhaps, the most prominent figures of Christian and Arabic philosophy, i.e., Augustine on the one hand and (...) Avicenna/Ibn Sina on the other, precisely because these have attracted so much attention due to their prominence in their respective traditions—and beyond. In a certain way, Maximus the Confessor and Ibn Al-Arabi—together with Al-Fārābi—emerge as alternative representatives of their two traditions in this volume, offering two axes for this endeavor. The synthesis of those approaches on time and history, their comparison rather than their mere co-existence, is left to the reader’s critical inquiry and philosophical investigation. (shrink)

With the growing need for data-driven decision-making, organizations are increasingly adopting Business Intelligence (BI) tools to visualize and analyze data. Power BI, Tableau, and Google Data Studio have emerged as popular platforms, each offering unique features tailored to different user needs and organizational capacities. This paper presents a comparative study of these tools based on usability, integration capabilities, performance, cost, and visualization power. The study aims to guide organizations in selecting the most appropriate BI tool based on strategic objectives and (...) resource constraints. (shrink)

Thomas Garrigue Masaryk, later founder and President of the Republic of Czechoslovakia, studied philosophy in the University of Vienna from 1872 to 1876, where he came under the powerful influence of Franz Brentano. We survey the role of Brentano’s philosophy, and especially of his ethics, in Masaryk’s life and work, and also in the life and work of Jan Patočka, a hero of the resistance to communism in Czechoslovakia.

el-Mevârîs fi’ş-Şerîati’l-İslâmiyye fî dav’i’l-Kitâbi ve’s-Sünne. Muhammed Ali Sâbûnî. Kahire: Dârü’l-hadîs tarih yok.

Although Kant abandoned his early interest in the sciences in favour a new set of problems during his so-called critical period, cosmological motifs, in particular from Newtonian theory, did not disappear from his writings. On the contrary, one can speak of a consistent presence of these motifs in his work. The problems that Kant reflected on the basis of these motifs must therefore have occupied him particu- larly intensively. After the publication of the Critique of Pure Reason, however, Kant used (...) the cosmological motifs differently: as metaphors (or, to use his formulation: as symbols). He uses them to shape the specificity of the mutual relationship between theoretical and practical reason. By analysing the way in which Kant uses the key mo- tifs of Newtonian theory as symbols, it is possible to argue that he was guided by the intention of radically distinguishing the moral world from the order of nature, as it was produced by the modern mathematical natural science of his time. (shrink)

Molla Lutfī of Tokat is one of the fifteenth-century Ottoman scholars. His work “Risālah (Kalimāt) Muta'alliqah bi Ayah al- Ḥajj” covers many jurisprudential issues about al- Ḥajj (pilgrimage). In the mentioned work, he criticized the interpretation for the verses 196-198 of surah al Baqarah in the book “al-Kashshāf 'an Haqā'iq Ghawāmid al- Tanzīl wa 'Uyūn al-Aqāwīl fī Wujūh al-Ta'wīl” which is written predominantly in dirāyah method by the Mu’tazilī scholar al-Zamakhsharī, and the commentaries and annotations written on this interpretation. This (...) study discusses the conditions of Ḥajj, the isssue whether the ʿUmrah is wajib or not, abrogation of an āyah by an hadith, the time for three days fasting during Ḥajj, certain times for performing the rituals of Ḥajj, the issue whether the waqfa on Arafah is wajib or not, and also Molla Lutfi’s views and objections on these topics. (shrink)

For a number of gay critics, one of Call Me by Your Name's most troubling features was its purportedly explicit depiction of sex between men and women, and its alleged concealment of sex between men. For D. A. Miller among others, this phenomenon is symptomatic of a closeting of homosex and an appeal to the sensibilities of a heterosexual audience. These critics, however, miss the bisexual character of the film's engagement with Elio and Oliver's desires, which cannot be discerned by (...) the monosexual hermeneutic to which they are wedded. We can also observe these critics' valuing of anal sex as queer sex par excellence, and their critical frustration around polysemous significations. I conclude that such approaches limit queer film studies' scope, and that attention to queer yet nongay cinematic spaces — like those of Call Me by Your Name — widen the scope of what queer film might be. (shrink)