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„Nu este corect ca duhovnic să-i răpeşti credinciosului libertatea pe care i-a dat-o Hristos”
interview with bishop Lazar Puhalo by Canada
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interview with bishop Lazar Puhalo by Canada
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This paper deals with analysis of existing data regarding cash waqf credits in Sidjil of Tuzla from year 1644-46. The data shows that credit business was widespread both in urban and rural area of the region. In this aspect the most important role was played by cash endowments as creditors. The range of endowment capital was between 500-19500 of Ottoman akçe, while the rate of interest was in range of 10-20%. The creditors were from ranks of ulema, army officers, janissaries, women and middle estate. The debtors were both Muslims and non-Muslims. The paper draws attention on problem of methodological approach of studying the cash waqfs. The examined documents from the Sidjil are related to small and medium waqfs, while crediting by some big waqf is not registered. This means that big waqfs had separate records. Here we can conclude that the Ottoman sidjils are not always unquestionable perfect historical source.
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In this paper, the predominant thematic blocs of Arabic qasidahs by Bosniac authors were presented, such as, among others, supplication to the Almighty, praying for the intercession and blessings of the Prophet, the Prophet’s light, the Prophet’s nocturnal journey to heavens, a symbolic interpretation of love, bearing witness to the Truth and repentance, the symbolism of water. Motifs and symbols in Arabic qasidahs by Bosniac authors are an integral part of the central pool of motifs and symbols in Oriental and Islamic literature in general and it is these shared motifs and symbols that enable strong poetic unison of this literature, a unison that did not materialize in the unified linguistic realm.
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This paper deals with warnings and curses present in waqfiyyas/ waqfnamahs. The analysis has shown that these warnings and curses are delayed, transcendental speech acts because their realization is conditioned by certain procedures, while the real addressee is God and the imprecatee as a potential perpetrator who could alter any of the waqfiya’s conditions is the target of the curse. The illocutionary act of curses and warnings in waqfnamahs is protection of the property of waqfs, and in this way the speaker promises punishment from God to anyone who causes any damage to the endowment. It could be said that all other parts of the waqfiyya, which are stylistically sacralised, also place the waqf under God’s protection.
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One of the essential poetic qualities of resistance poetry is linked to its ability to be part of the cultural memory, and to disseminate new and different aspects of memory. Numerous cultural memory references in the resistance poetry create a complex poetic “mnemothopos”, wherein the memory is inaugurated as the basic structural-semantic principle. Resistance poetry “remembers” at least in two ways. The first is a mimetic way or memory of “paraliterary” reality. Another aspect of the art of memory in the resistance poetry is intertextual memory. Poetry of Mahmoud Darwish is abundant with cultural and mnemonic constants and variables to the extent that it can be understood as a complex poetic “mnemotopos” or singular literary space of memory. The subject of this study is mimetic way of poetic memorization which is realised through reconstructive act of representability of real Palestinian chronotope, recollection of its genuine, preoccupied geography, as well as through remembrance of the tragedy of Palestinians whereby poetic martyrology.
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This article presents new data concerning the life and work of Shaykh Muslihuddin Kninjanin, a forgotten writer and a polymath from the second half of the sixteenth-to-early seventeenth century. Shaykh Muslihuddin (also known under the pseudonym ‘Musafi’) was born around 1544 in Knin, where his father served as a fortress commander. His grandfather’s name was Ahmed, while his great grandfather’s name was Husein. His ancestors were from the village of Ustirama near Prozor. Shaykh Muslihuddin studied in Sofia and Istanbul, where he joined the Halwati Sufi order. Subsequently, he gained a licence to teach (hilafetnama) from Muhammed Kurt Efendi, the famous shaykh of the Halwati zawiya in Istanbul erected by Mehmed Pasha Sokolović. After completing his education and after spending several long years in various military campaigns, Muslihuddin Kninjanin returned to Knin in 1584, with the intention of establishing a Halwati tekke there. Since he did not find favorable conditions for his work there, he moved to Banja Luka in the same year. There, he built a house and near it a tekke for his disciples and students. Shaykh Muslihuddin is a co-singer of the Ferhad Pasha’s endowment deed (vakufnama) from 995/1587, and the first known imam of the Ferhad Pasha Mosque in Banja Luka. Hi is the founder of the first medrese and library in Banja Luka, which operated continuously until 1912. Shaykh Muslihuddin was a professor of that medrese; the mufti of Banja Luka, a preacher; and a member and a scribe of the Chancellery (Divan) of the Eyalet of Bosnia. Due to his linguistic and stylistic skills, Shaykh Muslihuddin maintained the correspondence on behalf of the Divan with the leaders in Venice and Vienna. As far as it is known, he is the first author in Banja Luka who composed a substantial moral-didactic work in Arabic, translated it into Ottoman and dedicated it to the Sultan. This article is primarily based on the information that Shaykh Muslihuddin had provided about himself in the Introduction to his work entitled Tuḥfa al-mu‘allimīn wa hadiyya al-muta‘allimīn (A Gift to the Teachers and a Present to the Students), as well as in one unpublished document in Ottoman language. While writing this article, we have used the manuscript copy of Tuḥfa al-mu‘allimīn from the King Abdulaziz Library in Riyadh in Saudi Arabia. The Ottoman-language document, was found in the manuscript numbered R-10392.
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U Sarajevu je 12. augusta 2014. godine umro dr. Ahmed Aličić, historičar osmanista, naučni savjetnik Orijentalnog instituta u mirovini. Rođen je u Kljunama kod Nevesinja 6. marta 1934. godine. Osnovnu školu pohađao je u selu Buna kod Mostara, a Gazi Husrev-begovu medresu u Sarajevu je završio 1955. godine. Na Odsjeku za orijentalistiku Filozofskog fakulteta u Sarajevu studirao je arapski, turski i perzijski jezik, te historiju naroda Jugoslavije. Diplomirao je 1960. godine. Postdiplomski studij iz historije na Odsjeku za istoriju Filozofskog fakulteta u Beogradu završio je odbranom magistarskog rada 1968. godine, a doktorirao je 1996. godine na Filozofskom fakultetu u Sarajevu.
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The paper argues that the practice of thought experimenting enables scientists to follow through the implications of a way of representing nature by simulating an exemplary or representative situation that is feasible within that representation. What distinguishes thought experimenting from logical argument and other forms of propositional reasoning is that reasoning by means of a thought experiment involves constructing and simulating a mental model of a representative situation. Although thought experimenting is a creative part of scientific practice, it is a highly refined extension of a mundane form of reasoning. It is not a mystery why scientific thought experiments are a reliable source of empirical insights. Thought experimenting uses and manipulates representations that derive from real-world experiences and our conceptualizations of them.
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For J. Brown the essential feature of thought experiments is that they mobilize our intuition; the way they teach positive lessons to cognizers is by means of the intuition mobilized. The paper presents a problem for Brown with the help of a famous TE as counterexample. It argues that Berkeley’s master argument is a philosophical thought experiment that lacks a feature typical of platonic thought experiments––intuitive grasp. If Berkeley’s argument is a thought experiment, as I’ve attempted to show, then we have a counterexample to Brown’s view that thought experiments are not arguments.
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The first, critical part of the paper summarizes J. R. Brown’s Platonic view of thought experiments (TEs) and raises several questions. One of them concerns the initial, particular judgments in a TE. Since they seem to precede the general insight, Brown’s Platonic intuition, and not to derive from it, the question arises as to the nature of the initial particular judgment. The other question concerns the explanatory status of Brown’s epistemic Platonism. The second, constructive descriptive-explanatory part argues for an alternative, i.e. the view of TE as reasoning in, or with help of, mental models which can accommodate all the relevant data within a non-aprioristic framework (or, at worst, within a minimally “aprioristic”, nativist one). The last part turns to issues of justification and argues that the mental model proposal can account for justification of intuitional judgments and can also support the view of properly functioning intuition as an epistemic virtue, all within a more naturalist framework than the one endorsed by Brown.
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There are simple rules for making important judgments that are more reliable than experts, but people refuse to use them. People refuse even when they are told that these rules are more reliable than they are. When we say that people “refuse” to use the rule, we do not mean that people stubbornly refuse to carry out the steps indicated by the rule. Rather, people defect from the rule (i.e., they overturn the rule’s judgment) so often that they end up reasoning about as reliably as they would have without the rule, and less reliably than the rule all by itself. We have two aims in this paper. First, we will explain why (at least some) simple rules are so reliable and why people too often defect from them. And second, we will argue that this selective defection phenomenon raises a serious problem for all epistemological theories of justification. We will suggest that the best way to escape this problem is to change the focus of contemporary epistemology.
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I consider how we might begin to redress a cognitive model for thought experimental and other imagery-based scientific reasoning from an embodied cognition viewpoint. The paper gravitates on clarifying four issues: (i) the danger of understanding the genuine novelty of thought-experimental reasoning and other imagery-based reasoning as a product of ‘quasi-perceiving’ new phenomenology with the ‘mind’s eye’ (as asserted by quasi-pictorialist theories of imagery); (ii) the erroneous choice of units of analysis that assume equivalence of external reports of visual imagery with those internal structures that govern imagery-based reasoning, which are, as I will argue, largely linked to motor processes; (iii) the establishment of thought experimentation as imagery-based reasoning by providing evidence for the psychological necessity of imagistic simulation in thought experiments; (iv) a cognitive model for how learning via thought experimentation and other imagery-based reasoning takes place. The study was underpinned by constructivist assumptions. Case methodology was adopted, the case being a pair of final year A-level physics students. Data was collected through non-participant observation over two sessions of collaborative problem-solving. The tasks drew upon Newtonian mechanics.
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I reply to a number of papers (published in Croatian Journal of Philosophy 7 [2007], 29–92 and in this issue) that stem from a conference in Rijeka on thought experiments. These are papers by Ana Butković, Dave Davies, Boris Grozdanoff, Dunja Jutronić, Nenad Miščević, Ksenija Puškarić, and Irina Starikova. Their criticisms of my views are diverse, but one theme, perhaps inevitably, dominates the criticisms: the unworkability of my Platonism. I try to defend this and to adequately answer other criticisms, as well.
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Jim Brown (1991, viii) says that platonism in mathematics involves the following: 1. mathematical objects exist independently of us; 2. mathematical objects are abstract; 3. we learn about mathematical objects by the faculty of intuition. The same is being claimed by Jerrold Katz (1981, 1998) in his platonistic approach to linguistics. We can take the object of linguistic analysis to be concrete physical sounds as held by nominalists, or we can assume that the object of linguistic study are psychological or mental states which presents the conceptualism or psychologism of Chomsky and that language is an abstract object as held by platonists or realists and urged by Jerrold Katz himself. I want to explicate Katz’s proposal which is based on Kant’s conception of pure intuition and give arguments why I find it implausible. I also presents doubts that linguists use intuitive evidence only. I conclude with some arguments against the a prioricity of intuitive judgements in general which is also relevant for Jim Brown’s platonistic beliefs.
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The registration of tastes as Community Trade Marks became possible from 1 April, 1996. The Office for Harmonization in the Internal Market (Trade Marks and Designs) (OHIM) began accepting applications for taste trademarks when EC Regulation 40/94 on the Community Trade Mark came into force. The primary issue of this article is the discussion of whether the taste is capable of providing the essential function of a trademark. The basic criterion for identifying trademarks eligible for registration (and protection) is distinctiveness. A taste is a sign that has the potential to be included in the definition of a trademark according to the Directive and to the CTMR. It should be noted that taste as a trademark can be applied only for goods but not for services. It comes from the nature of the taste itself: taste is initially stimulated by the contact of saliva, which dissolves or dilutes tasty molecules of food and transports them toward the taste receptors. Normally, the services cannot stimulate taste receptors. The taste trademark is not immediately viewed as a trademark, in part because it has not been traditionally used as such. Consumers need to be conditioned to perceive the claimed taste as a source-identifying object: taste should help a consumer distinguish one brand of goods and services from that of another. The taste should be viewed by the consumer as a trademark, but not as a decorative or functional feature of goods. The main problem of the taste trademark is that it is typically perceived as simply as a functional feature of the goods. Taste is a different sort of a distinctive sign in the sense it is intrinsic to the product in question. Very often, taste will prove to be an essential component of the product it claims to distinguish. Tastes cannot normally be separated from the product they should distinguish and that makes some difficulty for consumers in gaining access to the mark. The taste of a product can only be appreciated once it is consumed. The article discusses if there is any point where the taste mark can be exhibited. The article discusses Eli Lilly & Co.’s Community Trade Mark Application case. The application for an artificial strawberry flavour for use in pharmaceutical products was refused by the OHIM second board of appeals. An artificial strawberry flavour was found to be commonplace and devoid of a distinctive character in relation to pharmaceutical products. It was thought that consumers were likely to see the taste as a means to disguise the unpleasant flavour of medicine rather than as a trademark—in other words there was doubt over whether it functioned as an indication of origin.
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The article briefly surveys the Christian intellectual tradition as the tradition tries to come to grips with Pascal’s complaint that human reasoning cannot reach the BiblicalGod. In his complaint that he wanted the God of Abraham, Isaac, and Jacob, Blaise Pascal epitomized the perennial issue of Christian philosophy: Can human reason approach the God of belief? Because of the first of the Ten Commandments, any Christian must strive to integrate the first principle of his philosophy and the God of his belief. Building upon ideas from Etienne Gilson, I try to map out, for purposes of further study, the key responses to achieve this required integration. The thinkers mentioned are: Augustine, Bonaventure, Aquinas, the Moslem Mutakallim, Latin Averroists, Hume, and Kant. Particular attention is paid to Aquinas’ metaphysics of actus essendi by which he claimed to reach the God who revealed his name to Moses as “Ego sum qui sum: I am who am.” The article concludes that Aquinas’ a posteriori approach to God from the esse of sensible things appears to be sufficiently unique to avoid problems in other approaches. Only further study can determine if this is so.
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