Selected works of author's on critical analysis on different concepts of Buddhist doctrines and philosophy.

As for Avicenna the human soul is a complete substance which does not inhere in the body nor is imprinted in it, asserting its survival after the death of the body seems easy. Yet, he needs the body to explain its individuation. The paper analyzes Avicenna's arguments in the De anima sections, V, 3 & 4, of the Shifā ' in order to explore the exact causal relation there is between the human soul and its body and confronts these arguments (...) with relevant passages in the Metaphysics. It argues that the causal relation between body and soul remains obscure and that, though Avicenna claims that there is a personal immortality and that the disembodied soul remains individuated, he does not provide a satisfactory ontological account for it. (shrink)

In this article we will compare the structure of nominal groups which refer to God in two texts written in 9th century, one in Old English (OE) and one in Old Saxon (OS). The terminology we use is the one of Jean Fourquet (1966, published in 2000/2001). Both Germanic languages are very close. The last text is considered as the original one. The first text is a translation of the OS one. What remains of both texts appears as fragments. In (...) the remaining 25 common lines we will try to characterize the determination system of both languages between an old and a new system. We will take the whole fragments into account for this purpose. The way God is called is in both texts quite similar. The difference lies in the manner each language will take advantage of quite equivalent systems. (shrink)

In this paper, I develop a constructionist account of anxiety by integrating constructionism about emotion with the predictive processing framework. On this view, anxiety is not a biologically hardwired state but a high-level inferential state that arises when the brain uses learned emotion concepts to interpret and regulate unresolved threats. Emotion concepts are conceived as structured probabilistic models that guide perception, bodily regulation, and action through hierarchical prediction, shaped by developmental and social contexts. This account explains the forward-looking, epistemically charged (...) character of anxiety as a form of stalled inference, while also accounting for its adaptive and maladaptive variants within a unified predictive architecture. By addressing Charlie Kurth’s objections to constructionism concerning unconscious emotions, the distinction between moods and emotions, and the role of concepts in behavior, the constructionist predictive processing account avoids reliance on separate fixed subsystems characteristic of Kurth’s biocognitive account. It offers a dynamic and neurocomputational framework that bridges philosophical and scientific approaches to emotion and clarifies the role of anxiety in human cognition and behavior. (shrink)

In this paper, I develop a constructionist account of anxiety by integrating constructionism about emotion with the predictive processing framework. On this view, anxiety is not a biologically hardwired state but a high-level inferential state that arises when the brain uses learned emotion concepts to interpret and regulate unresolved threats. Emotion concepts are conceived as structured probabilistic models that guide perception, bodily regulation, and action through hierarchical prediction, shaped by developmental and social contexts. This account explains the forward-looking, epistemically charged (...) character of anxiety as a form of stalled inference, while also accounting for its adaptive and maladaptive variants within a unified predictive architecture. By addressing Charlie Kurth’s objections to constructionism concerning unconscious emotions, the distinction between moods and emotions, and the role of concepts in behavior, the constructionist predictive processing account avoids reliance on separate fixed subsystems characteristic of Kurth’s biocognitive account. It offers a dynamic and neurocomputational framework that bridges philosophical and scientific approaches to emotion and clarifies the role of anxiety in human cognition and behavior. (shrink)

How does a company achieve long-term survival? This study starts with the question of why, among companies on the verge of bankruptcy, some survive and some break up. This study argues that the long-term survival of a company is determined by not only its economic performance but also its social performance. It clarifies that sustainable corporate social responsibility practices facilitate long-term survival. Thus, this study analyzed 259 CSR actions performed by eight representative long-lived companies in Korea and how the various (...) CSR actions helped these companies overcome crises and survive. The common CSR actions practiced by all the long-lived companies had a positive influence on forming social capital with primary stakeholders and securing legitimacy from secondary stakeholders, which in turn had a significant influence on maintaining survival. This study provides significant implications for the value of CSR practices that have been controversial, by presenting a model of how CSR actions facilitate corporate longevity. (shrink)

Prinz argues that emotions represent relational properties that are matters of concern in the organism-environmental relationship, such as danger or loss. While I agree that emotions represent relational properties, I argue that his account fails to provide an adequate mechanism for how this representation occurs. Drawing on constructionism about emotions and the predictive processing framework, I propose an alternative account in which emotions are constructed through the brain’s domain-general predictive system. On this view, emotion concepts operate as structured, hierarchical priors (...) that integrate interoceptive and exteroceptive signals, playing a constitutive role in determining emotional content. By embedding emotion construction within the brain’s predictive architecture, my account offers a novel neurocomputational framework for understanding how emotions represent evaluative significance in a context-sensitive and dynamically embodied way. (shrink)

À partir de l’examen d’un ensemble de films amateurs conservé à la Cinémathèque de Saint-Étienne, identifié sous le titre de « dépôt Gourbeyre », ce texte se propose d’établir quelques caractéristiques de ce qu’a pu être le film de famille pratiqué au moyen de caméras argentiques. Outre la disponibilité à l’acte de filmer que demandent les outils de prise de vue pellicule, la pratique du 8 mm relève d’une exposition à l’imprévu et à l’accident. Quelques exemples d’incidents sont examinés ici, (...) qui relèvent soit de l’usage, soit du fonctionnement de la caméra, mais qui élaborent ensemble les contours d’une poétique de l’accident. (shrink)

À travers une vingtaine de contributions de chercheurs et d'artistes, L'art tout contre la machine invite à réfléchir à la médiation de la technique dans notre rapport au monde telles que les pratiques artistiques contemporaines en esquissent le sens. Il se divise en trois parties, qui tissent de nombreux liens entre elles : « Technique et nature » ; « Interfaces relationnelles et dispositifs génératifs » et « Outils conviviaux et machines domestiques ». Les objectifs sont multiples : interroger des (...) œuvres et des procédures artistiques pour leur capacité à mettre en évidence les incidences des dispositifs machiniques sur nos environnements d'existence ; faire apparaître les filiations de dispositifs de création a priori hétérogènes en interrogeant les circulations entre différents régimes de technicité ; mettre en relief enfin la portée politique et artistique d'une compréhension conviviale des outils de création et la spécificité du rapport à la technique qui la sous-tend. (shrink)

Fairness and minority exclusion have emerged as the central concerns of contemporary Artificial Intelligence (AI) ethics. However, standard auditing and documentation practices often fail to capture harms affecting edge cases and marginalized groups. This article argues that this failure is structural: the act of “discretization”—converting continuous reality into discrete governance categories—inevitably produces a “residual.” Drawing on German Idealism (Kant, Fichte, Schelling) and continental philosophy (Dilthey, Gadamer, Merleau-Ponty), we reconceptualize residuals not as mere noise but as “surprising facts” that should trigger (...) abductive hypothesis revision. We critique checklist-centered governance as a form of proceduralized auditing that can obscure these residuals. This article makes three key contributions: (i) a structural diagnosis of residual production using systems theory and topology; (ii) a philosophical reconstruction of abductive revision as a hermeneutic necessity; and (iii) an institutional design proposal—specifically, the Residual Ledger and Category Revision Protocols—to operationalize “Open Schema” governance. (shrink)

The article focuses on the life and work of Ziedonis Ligers (1917-2001), a Latvian emigree scholar who began a career in ethnology in his native country before World War II but spent most of his creative years as a researcher at the French National Centre for Scientific Research (CNRS). Having defended his doctoral thesis at Sorbonne in 1953, Ligers joined a research team formed by the eminent French ethnologist Marcel Griaule. The next ten years of Ligers’s life were spent conducting (...) fieldwork in presentday Mali (then known as French Sudan) and in present-day Niger (a former French colony by the same name) and another seventeen years writing up and publishing his research findings. The material that he generated during the expeditions carried out on the CNRS floating laboratory Mannogo contained not only a wealth of notes on archaeological artefacts, livelihood techniques, social relationships and folklore of the peoples of the banks of the Niger Inland Delta (mostly the Sorko people), but also thousands of photographs and hundreds of ethnographic artefacts. It is argued here that in his ethnographic investigations, Ligers closely followed the principles that had been advanced by Marcel Mauss and specified by Marcel Griaule. One of the principles presupposed that the process of data production proceeds relatively autonomously from theoretical considerations. While in the field, attention was to be focused on careful ethnographic documentation and cataloguing, leaving the theory building to a wider scholarly community. Having completed his fieldwork expeditions, Ligers, however, remained largely alone with his corpus of data. Notwithstanding the richness and multifariousness of information in his twelve published volumes, his ethnographic legacy has received relatively little acclaim. The collection of artefacts that he had catalogued were transferred to the Musée de l’Homme without acknowledging Ligers’s contribution. Moreover, in his native Latvia, the ethnologist’s work in Africa is almost unknown. Looking at the circumstances (professional, methodological, technical and social) that shaped the destiny of the Mannogo mission and its research results, the article outlines the style of Ligers’s fieldwork and writing. (shrink)

Şüphesiz düşünce dünyasına adım atma cesaretini gösteren insanı meşgul eden sorulardan biri de kendisinin nasıl bir varlık olduğudur. Varlığını keşfetme sürecinde felsefe, antropoloji, psikoloji ve biyoloji gibi bilimlerin insana ilişkin ortaya koymuş oldukları anlayışlar yol gösterici olsa da insanın özünü keşfetme noktasında yetersiz gelebilir. Zira gelişen ve değişen bir varlık olarak insan yaşadığı toplum, kültür ve tarihsel arka planından tecrit edilerek bir tanıma hapsedilmesi varlığının keşfedilmesi yönündeki en büyük engeldir. Benzer bir düşünceden hareketle Heidegger insanın özünü animal rationale olarak belirleyen (...) metafiziksel anlayışı insanın aslına ulaşamadığı gerekçesiyle eleştirmektedir. Hatta Heidegger’e göre bu anlayışla insan özünü kavrayamadığı gibi kendi özünden de uzaklaşmıştır. Modern öznenin temellerini atan bu anlayış insanın her şeyi nesneleştirmesi ve kendisini yeryüzünün efendisi gibi görmesine neden olmuştur. Oysa gerçekte insanın göz kamaştıran gücünün sınırsız genişlemesine aracılık eden teknoloji Heidegger’e göre büyük bir tehlikedir. Çünkü insan kendisini her şeye hâkim olarak tecrübe ettikçe teknolojinin egemenliği altına girdiğini fark etmeksizin özünden uzaklaşıp kaynağa dönüşmektedir. Buradan hareketle Heidegger Hölderlin’in “Ama tehlikenin olduğu yerde, kurtarıcı da büyür” dizesi ile teknolojinin en büyük tehlikenin kaynağı düşünme ve şiirin ise kurtarıcı olduğunu ifade eder. Ancak teknolojinin tehlike olarak mı kalacağı yoksa yerini kurtarıcıya mı bırakacağı insanın teknoloji ile kuracağı ilişkiye bağlıdır. (shrink)

Against all expectations. The phenomenon of attention in aesthetic experienceThis paper aims to show how aesthetic experience, by the type of attention it requires, can lead us to consider sensitivity as a way to take care of the visible. Based on a reflection about the concept of repetition developed by Sören Kierkegaard, it is shown how attention is at the same time a manner to concern for oneself and to concern for the sensitive environment. The main thesis of this article (...) is that artistic creation can be considered as a privileged path to experiment in how far the expectation influences our perception of the sensitive. By inviting us to embrace a certain kind of presence, art works can as well be considered as an outstanding way of access to reality. (shrink)

We understand from the oldest sources that have reached us that according to their status, racial characteristics, culture, religion etc. people called their adressees with many different names besides their own names. The Arabic nicknames and titles, which are the main subject of our research result of this necessity. Before the formation of Islamic culture and civilization, different titles were used in all civilizations, especially in the Byzantine and Sassanid empires, for the members of the group, which were considered as (...) the elite class, apart from their names. Of course, the Arab society of jahiliyyah was also greatly influenced by his. In the political and bureaucratic structure created by the rapid spread of Islam and the interaction from different civilizations, a new naming, or rather nicknames, were made by using religious figures. This happened to such extend that the original names of many rulers remained in the shadows. The strict centralist structure of the Umayyad state required an authoritarian state administration that would not need excessive credit or definition. Therefore, the caliph did not need an extra nickname or title to define himself. At the same time, it would be appropriate to say that they never had any thoughts of praising the politicians and bureaucrats affiliated with them. The radical change in the political understanding with the Abbasid revolution also led to a great change in naming strategies. In fact, it is possible to explain the differentiation in this management approach through titles in the shortest way. The famous names of the Abbasid caliphs are nothing but nicknames. These names, which are adorned with the words of Allah, are actually an effort to show religious sensitivity to the subjects. The sensitivity in the language of diplomacy has come to the fore even more with the special divans established. The language of religion and the language of politics have been intertwined, and the caliph, who is the representative of the creator on earth, has been giving nicknames/titles around him. We see the actual situation of this practice as concrete in relation to the vassal states. During the Abbasid period, the level of relations between the states, which first emerged as semi-independent and later independent, and the caliphate differed according to time and conditions. In proportion to the political power of the Abbasid state, these heads of state were given different ranks. In this research, we try to reveal the background of the ranks given to the heads of vassal state established in the Khorasan and Transoxiana region and carrying out very important activities in the political sense. Additionally, we aim reveal to find out the political, religious and social structure of Tahirids, Saffarids, and Samanids, who are also very important in terms of Turkish history and serve as a bridge between the region and the center of the caliphate, Baghdad. We think that the subject discussed is important in order to discover the unknown aspects of the historical process in the political and bureaucratic formation of the Turkish empires established after the collapse of these three vassal states. In fact, it can be said that even today, the historical anatomy of the ranks used in terms of status determination and the arrangement of the political field in different Islamic geographies is being explored. Most importantly, in this study, we try discover the cornerstones of the communication dimension of the mawali with the Arab power. The location of the Transoxiana and Khorasan geographies before the Islamic conquests and the population fluidity accelerated by the Turkish migrations were an important factor in the political formation of the region during the Abbasid period. The historical background was taken into consideration in the titles given to the vassal state rulers. It is remarkable that the caliph gave the old Turkish title “ıhsid” to a Turkish leader of a state established in Egypt. There are many other examles such as this with regard to the vassal states in the East. The conclusion we have obtained from our study is that titles play a decisive role in the political connection between the center of the caliphate and the affiliated states. On the one hand, this regulates the balance between the center and local administrators, on the other hand, it determines the moral as well as the material rank of the sultans in the eyes of the people. In fact, the successes in the conquests led the caliphs to rank the vassal sultans with titles. This situation is a kind of password that determines the balance between the religious authority, the caliphate, and the worldly authority. (shrink)

ObjectivesHostile attribution bias is reportedly common from non-clinical population to those with serious mental illness, such as schizophrenia, and is known to be closely related to theory of mind. This study aimed to investigate whether ToM skills mediate the relationship among neurocognitive ability, personality traits, and attribution bias.MethodsA total of 198 non-clinical youths were recruited. To assess their neurocognitive ability and ToM skills, the participants were asked to complete Raven’s Standard Progressive Matrices and the Korean version of the Reading the (...) Mind in Eyes Test. To determine their personality traits, the Eysenck Personality Questionnaire and interpersonal reactivity index were used. To evaluate hostile attribution bias, the Ambiguous Intentions Hostility Questionnaire was administered. Path analysis and bias-corrected percentile bootstrap methods were used to estimate model fit and the parameters of the mediating effects.ResultsBased on model comparison, the best model characterized two direct pathways from psychoticism and the K-RMET to hostility attribution bias and three indirect pathways, wherein SPM, perspective taking, and psychoticism influenced hostile attribution bias through K-RMET. The final model fit indices were good [x2/df = 1.126; comparative fit index = 0.996; root mean square error of approximation = 0.026; standard root mean square residual = 0.026 and Akaike information criterion = 28.251] and the K-RMET fully mediated the association between SPM, perspective taking, psychoticism, and hostile attribution bias.ConclusionThe main findings suggested that ToM skills, such as the RMET, play an important role in explaining the relationship among neurocognitive ability, personality traits, and hostile attribution bias. ToM skills and a remediation strategy may need to be developed to balance the enhanced hostility bias that underlies the paranoia. (shrink)

In this article, I consider the gesture confronted with its own impossibility, in situations that open the gesture to a dimension of transcendence. Focusing first on the event of beauty, as it is discussed by Jean‑Louis Chrétien, and on the encountering of the face, as it is considered by Emmanuel Lévinas, this paper envisions a “below” and a “beyond” of the gesture, in exceptional situations where the gesture is faced with an excess, acquiring a dimension of a theopathy. Subsequently, I (...) emphasize that the transcendence that takes gesture beyond itself can inhabit and nourish the daily gestures, and this can be an occasion of pain and difficulties. In this perspective, Simone Weil shows how the repeated gestures of manual labour can become the mirror of supernatural beauty. (shrink)

Human resource management in managing environmental, social, governance, or corporate social responsibility initiatives has been recently raised. Yet, little attention has been paid to integrating CSR and HRM. Our primary goal was to identify how and whether certain HR practices are critical for developing employee capability to operate in firms with active CSR initiatives. We first examine the impact of external CSR activities on firm-level work outcomes. Moreover, we attempt to identify a choice of particular HR practices that could be (...) aligned with external CSR activities. We then empirically examine how each HR practice interacts with external CSR activities that influence employee retention and labor productivity. Using three longitudinal datasets conducted by the government-sponsored research institution over 154 publicly traded Korean firms for five waves of survey years, the results show that external CSR has a limited impact on employee retention and labor productivity. However, when external CSR activities are combined with a specific set of HR practices, including person-organization fit-based selection, performance-based pay, extensive investment of training and development, and employee suggestion program, the impact of external CSR on employee work outcomes is more substantial. The results indicate that external CSR and a particular set of HR practices as internal CSR can be complementary and generate a positive interaction on creating sustainable human capabilities. (shrink)

Shame is often portrayed as an evolutionarily ancient social emotion that manages reputation through appeasement and withdrawal. Yet it also seems capable of moral autonomy. It can arise in private, persist without witnesses, and motivate self-criticism and repair even when social approval is absent or explicitly rejected. This dual profile generates the tension between heteronomous shame, which is responsive to social evaluation, and autonomous shame, which is responsive to self-endorsed moral standards. Building on Kurth’s identity-based account, I develop a constructionist (...) predictive processing reconstruction that makes the underlying architecture explicit. On my view, shame is constructed when temporally deep self-models and audience models jointly generate an identity-level disturbance. Whether an episode takes a heteronomous or autonomous shape depends on how a predictive control system allocates precision across competing expectations, such as audience-facing cues and moral identity priors that structure self-conception over time. This framework models graded, mixed, and shifting shame profiles within a single control architecture, rather than requiring distinct kinds of shame. Finally, I argue that the evolutionary evidence often cited in support of a dedicated shame module can be accommodated by selection for domain-general predictive and social-regulatory capacities, with shame emerging as one way those capacities are recruited in norm-governed social niches. (shrink)

Name der Zeitschrift: Frühmittelalterliche Studien Jahrgang: 46 Heft: 1 Seiten: 373-390.