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The author discusses the views expressed by Julian Daszkowski in the article "On rhetorical and non-logical aspects of applied statistics". Without under-mining the fundamental goal of reflection for it to philosophical dilemmas of science statistics, the inconsistencies in theoretical considerations were stressed by the author of polemics. He especially emphasizes the importance of mathematics and of probability for statistical surveys.
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Starting from basic research the article describes a structure of applied statistics as parallel to the structure of Aristotle's rhetoric, embedded in his dialectics. According to the author the essential functional similarity between them lies in the acceptance of probability not only in persuading adversaries but also in statistical inference. As a result, the theoretical argument reflections on scientific activities can serve the research practice.
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This paper proposes a modification of the classic test of independence chi-square involving the use of modular statistics, as a measure of discrepancy between the observed and hypothetical distribution. Module statistics differs from Pearson chi-square statistics that deviation square of the theoretical and expected empirical probability is replaced by absolute value. For the proposed statistics is given the critical value |X|α by different size samples of significance α∈{0,01; 0,05; 0,1}. The ability of two-part tables was examined to detect a relationship between characteristics, defined as the power of the test as well as the results were compared with the power of the test of independence, using statistics by X2 z (k – 1)(w – 1) degrees of freedom. The author examined whether the distribution of discrepancy measurements of two-part tables is consistent with the theoretical distribution of chi-square by X2 z (k – 1)(w – 1) degrees of freedom. Their usefulness in statistical practice was indicated too.
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Heidegger’s often neglected early work on logic bears traces of what would become his later philosophy’s turn to language. Following Husserl’s claim in “Logical Investigations“ that the existence of a priori laws which determine the possible forms of meaning speaks to the old idea of a universal grammar, Heidegger offered a phenomenological reading of Duns Scotus’ De modis significandi. In addition to phenomenology as the dominant strain, Heidegger in his habilitation work attempted to bring together neo-Scholasticism, neo-Kantism and the philosophy of life. The neo-Kantian preoccupation with the problem of fringe phenomena, such as the impersonal sentence, the question and negative judgment, was of particular significance for Heidegger. While Husserl’s idea of pure grammar took precedent over Lask’s metagrammatical theory of predication, Lask’s presence in Heidegger’s early work was immense. His examination of the role of reflexive categories drew Heidegger’s attention to the hidden structures in living language upon which philosophical discourse must draw.
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The first section of this paper shows how the Qur'an relates to critical thinking and the encouragement of higher cognitive processes in man, including both the ethical and educational aspects. A variety of Qur’anic concepts that indicate higher intellectual processes and critical thinking are analyzed. The Sunni perspective, which encourages the development of critical reasoning and understanding, is also emphasized. The paper also reviews medieval Islamic scholarship, which, following the Qur'anic and Sunni idea of promoting critical thinking, advocated the spread of scientific reasoning by elaborating theoretical and practical concepts of teaching that would promote higher cognitive levels in students, taking care of ethical, moral and emotional aspects of education. These ideas and concepts, that are still relevant and applicable in the new educational context, need further operationalization and elaboration, which is pointed out in the paper.
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This article analyzes the deep mark left by the Cordovan philosopher throughout an extensive historical period. The influence of his Stoic thought began to be obvious from the fifth century. Numerous translations, copies and writings confirmed this fact. Progressively this doctrine became decisive and crucial during the Late Middle Ages, being already an intellectual phenomenon from the fifteenth century. This was reflected in the morality exposed by the Neostoicism movement, especially Francisco de Quevedo.
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Muslim understanding of modern science is predominantly marked by its instrumentalist conception according to which modern science is metaphysically and ethically neutral. Such understanding of modern science overlooks its basic epistemistic and methodic event which lies in abstract mathematical, leveling, reductionistic plan, set up before any research, that determines the way in which beings or happenings are being thrown to the very research. In such a predominantly Muslim understanding Naquib al-Atttas stands out with his own critical position. He belongs to the circle of contemporary Muslim thinkers who have devoted significant attention to the consideration and revival of Islamic philosophy, knowledge and education in which horizons one should seek answers to the challenges of modern technological scientific western culture.
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In this paper, which is not cluttered up with numerous footnotes, the author briefly presents the life and work of Ibn Sina (Avicenna) – one of the key figures in Islamic philosophy. At the beginning, main life facts of Ibn Sina and his main works are noted. After that, the author discusses the philosophical point of view of this intellectual who belongs to the very top of peripatetic philosophy. Then he analyses Ibn Sina’s views pertaining to logics, language, metaphysics, cosmology, psychology, natural philosophy, medicine and pharmacology. In the end, the author briefly presents the impact which Ibn Sina made on both the East and West.
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Članek se ukvarja z operacionalizacijo pojma življenjskega stila kot načina performativne konstrukcije simbolne neenakosti v sodobni družbi. Avtorica meni, da za empirično preiskovanje kulturnih praks ne zadošča izčrpno beleženje praks in izbir okusa, saj te predstavljajo le posledice kulturne konstrukcije razrednosti. Ugotavljati je potrebno etično ozadje "boja za okus", ki nam šele pojasni logiko skupinjenja. To pa pomeni, da je potrebno odkriti trajnejšo osnovo družbenih praks in kulturnih okusov - etične drže ali interpretativne skupnosti, ki delajo kulturne izbire smiselne in predvidljive. V drugem delu članka so predstavljeni rezultati empiričnega raziskovanja - segmentacija respondentov v pet vrednotnih tipov ali pet idealtipskih "interpretativnih skupnosti" v Sloveniji na osnovi anketiranja reprezentativnega vzorca respondentov.
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We are discussing important problems prior to philosophy of logic that Non-classical logic has raised. The main one is the proliferation and, respectively, the question of monism and pluralism in logic. Another challenge to philosophy, related to the imposition of non-classical logic, is the appearance and application of the term “philosophical logic”. For me, two questions related in fundamental ways. Because I believe that one of the answers to the question, “What, actually, is “philosophical logic’?” is that part of its task is to philosophically discuss precisely the problems that the emergence and validation of non-classical logic pose for philosophy. And this is a concrete example of how to understand the tasks of the still unclear concept of "philosophical logic". So I will first focus on this notion.As for the reasons for the term – “scientific and theoretical”, and “social and practical”, I will mainly focus on the first, but in the end I will also touch on the second.
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This article aims to present the application of neo-Meinongianism to Benacerraf's dilemma. This dilemma embodies the problems of the ontology of mathematical objects. The two schools of thought in philosophy of mathematics – realism and anti-realism, are the two sides of the dilemma. The dilemma poses a challenge to the ontology of mathematical objects: in order to be adequate, it must not make the semantic and epistemological problems related to it unsolvable. This further complicates the ontology of mathematical objects. In a sense, we can assume that neo-Meinongianism, as a non-traditional approach, can offer a satisfactory solution to the dilemma, for, on the one hand, it preserves the standard referential semantics and, on the other, it makes a modification in the epistemology of mathematical objects.
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There is no common working style followed in the preparation of the editorial critiques of the ĥāshiya. The overwhelming majority of the ĥāshiya works written on at least one text and commentary (sharḥ), were produced in the Ottoman science-culture basin and period. Ĥāshiya style of writing is an area neglected by the academic community until recently. A claimant is obliged to prove his claim by scientific, legal and moral principles. However, studies that prove or at least support the said judgment have not been completed. The final objective decision should be postponed to the research of manuscripts. Otherwise, the judgment will not go beyond the pre-judgment. The article is intended to give momentum to academic studies on the sharḥ-ĥāshiya writing style. Muqaddimāt al-Arba‘a is a text in which Ṣadr al-Sharī‛ah [die. 747/1346], considered one of the pioneers of the contractor Māturīdī school, analyzes human verbs. Since its establishment, the Māturīdī school has remained sensitive to human freedom and human-centred moral principles. According to the claim, thanks to the four premises, the ontological status of the will has attained a structure that can exist or disappear in terms of expression. The understanding of free God and free man depends on the acceptance of the will in this structure. Otherwise, man and God will not be considered free. The representative of the Ashʿarī thought system Taftazānī [die. 792/1390], critically commented on the text. According to him, the conclusion of the four premises in terms of Ash‘arī doctrine consists of a door creak and a fly hum. There is also Ḥāccī Hasanzāda’s [die. 911/1505-1506] among the scholars who wrote on the order of Fatih Sultan Meḥmed, who wondered the basis of the thought and scientific tension.
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Theists believe that our world was created by an omnipotent, omniscient, and omnibenevolent God. If God with such traits creates a world, we would expect that the world to have certain features. Such features should be compatible with God’s traits. We do not expect a God who is omnipotent and omniscient to create a poorly-designed world. If we believe that our world is created by God with the aforementioned traits and yet our world is poorly designed, we would either abandon our belief that our world was created by God or we would preserve our belief. If we wish to preserve our belief we would either revise the traits we attribute to him, or we would find a way to justify the co-existence of God with such traits as the creator and a poorly-designed world. In the history of philosophy one feature of our world has been subject to a great many debates, namely ‘evil’. By evil we have all the pain and sufferings that sentient beings go through. God is said to be omnibenevolent, as a result he would not want us to go through pain and suffering. He is also omniscient and omnipotent and therefore he has the knowledge and power to do so. Yet we are facing pain and suffering in this world. For the theists reconciling the existing evil in this world with God is a great challenge and atheists try to argue from evil and prove the non-existence of God. The debate between theists and atheists surrounding the problem of evil presupposes a certain conception of God. The presupposition is that God is a person who possesses a mind, will power and has a moral character. For Wittgenstein attributing personhood to God is a confusion. As a result, for Wittgenstein there can be no ‘problem of evil’ and the debates between the theists and atheists is not engaging with a real problem but a pseudo-problem. The problem of evil does not need a solution and smart arguments and counter-arguments, rather it needs therapy.
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A cyclic cosmological theory called “Consciousness Endomitosis Theory” (CET) is proposed. Whatever is taken as being real, any particle, any structure in the universe, any object, or any type of interaction, all of them are derivative from consciousness, and are described as modulations of consciousness. In CET, consciousness is assumed to be the field from which all other fields described by general relativity and quantum mechanics emerge and into which all of them coalesce. Other cosmological cyclic models can be partly embedded within CET or can be shown to be compatible with it, including some apparently distant models like Steinhardt and Turok’s two-brane cyclic model, as well as other models much closer to CET principles, like Amoroso’s Noetic Field Theory (2000, 2003, 2006) and Di Biase’s Quantum Holographic Informational Model (2019). In CET, consciousness is metaphorically compared to a spherical cell in which an iterative endomitotic process takes place, a process that flows into the “Big Bang.” Once the evolution of visible universe is completed, “Big Crunch” triggers endomitosis reversal. Time, space, energy, mass and the four fundamental interactions are reinterpreted in the light of this cosmic dynamics of consciousness.
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The purpose of this study is to analyze the intellectual heritage of John Eliot’s missionary activity in order to identify his philosophical ideas. This thinker’s biography and works are well studied by the scientific community, but little attention has been paid to his philosophical ideas. However, it is known that John Eliot was educated at Jesus College, Cambridge, and then became a famous Puritan missionary, preacher, and lexicographer. He was also known as the “Apostle of the Indians.” We used historical– philosophical reconstruction and historical–comparative methods to analyze the early American philosopher’s political and religious works. As a result, we undertook to describe the main works of John Eliot and prove the existence of one of the first examples of the historical acquaintance of representatives of an indigenous population of North America with European philosophy, especially Aristotelianism. Evidence of teaching logic and metaphysics, as well as attempts to translate philosophical concepts and terms from English into the languages of an indigenous population of North America has been discovered.
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The article analyses Ibn Taymiyyah’s logical and theological concepts which have philosophical aspects because they rely upon rational arguments which are free from any other external influence. Ibn Taymiyyah follows his own philosophical predisposition (fitrah), which he personally considered to be much more capable to relate about the truth than any other philosopher. His criticism is directed against theologians, philosophers and Sufis who were under the influence of Greek philosophers. The pivotal issue in all his theological-philosophical discourse is the transcendence of God and the relation between God and his attributes. He believes that God’s essence is one, and His attributes are plural. We cannot speak of God but only about His attributes and about His names that are mentioned in the Qur’an which are derived from the empirical world as a requirement of human mind. Thus, the discourse about God’s attributes includes the discourse about His essence.
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Tinnitus (“ringing in the ears”) is sometimes described as a phantom sound. The phenomenon consists of the perception of a sound of various quality (ringing, hissing, buzzing or a permanent tone) that has no external source and is believed to be the consequence of the nervous system activity. Millions of people perceive tinnitus, but only some to a debilitating degree. In its chronic form it is often linked to hearing problems, lowered satisfaction with life and depression. Recent approach suggests that tinnitus (perception of a sound) should be differentiate from the tinnitus disorder (perception of tinnitus accompanied by suffering). The aim of this paper is to present a reader with the most prominent models that could be categorized into two categories – models of tinnitus and models of tinnitus disorder. Their aim is to explain the evolution and maintenance of tinnitus perception from different perspectives (physiology, neuroscience, cognitive science and psychology).
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In this article, the author explains the connection between literaturę and economy on a philosophical level, especially in case of logic of exchange and concept of mimesis in novels. Basic tools for his arguments are derived from Georges Bataille’s concept of Accursed Economy (from the essay “The Accursed Share”). The French philosopher argues that in our everyday reality we use logic imposed on us by capitalism, which means that the value of everything is measured by its utility and, at the same time, values of all things can easily be accumulated. Because of that blind belief something important is omitted – surplus, a particle which does not fit into the global system of exchange. In the author’s opinion this phenomenon (and all its consequences) can be used to interpret the novel Bartleby, the Scrivener by Herman Melville, showing the main character’s activities (or their lack) in different contexts. This interpretation also proves the usefulness of applying some tools and terms from the language of economics into literary studies.
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