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Mental being has always been an issue of paramount importance and interest to Muslim philosophers. The first philosopher to raise mental being as an independent philosophical case is Fakhr al-din Razi. Others including Khwaje Nassir Tusi, Katebi Qazwini, Taftazani and Mulla Sadra have also used various reasons to prove the existence of mental being. In his famous book of Asfar, Mulla Sadra introduces three philosophical reasons:a) Istibsar i.e. envisaging possible beings which are non-existing as well as impossible beingsb) Celestial revelation; (...) he considers mental being a heart-felt reality revealed to him through inspiration.c) Tanbeeh i.e. envisaging things which have once been possible but are presently impossible such as miracles. (shrink)

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Justification of believe in God had been one of the most challenging problem throughout history of philosophy. The problem is "is believe in god epistemically justified?" Gutting's theory in justification of theism is combined of two parts. He critiques Witgenstainian's view firstly, and then considers Aquinas’, Plantinga's, and some other views as incorrect views on theism. Gutting says that Witgenstainians and Tomistic approaches cannot draw a religious language exactly. He also considers Plantinga's view as an incorrect view, because it is (...) completely possible that the viewpoint of believers in believing to the existence of God to be evaluate epistemological as true as the non-believers’ view to the nonexistence of God. Discussing his own view, Gutting justifies believing in God regarding the religious experience. This article explains Gutting's critique of Witgenstainian's, Thomistic and Planting's approach on justification of believe in God. (shrink)

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RezaAkbari Solving moral conflicts entails a decision-making process. So any suggested approach to moral conflicts is included in the domain of practical rationality. The practical rationality is based on theoretical rationality. Both the theoretical and practical rationality have a realistic kind of approach and an idealistic kind of approach. In the theoretical rationality, the idealistic approaches demand certainty in a strict sense, following epistemic guidelines; and in the practical rationality, they demand the best possible choice. Nevertheless, there (...) are some difficulties with the idealistic approaches. Concerning the realistic approaches, we can gain access to two truths: First, each situation is an individual circumstance and each person has certain epistemic features, and so it is not possible to present general, universalizable solutions to conflicts even in a particular scope. Second, the acceptance of some propositions is a voluntary act, and so cognitive space and previous beliefs of any individual have a role in the acceptance of a belief and the following universalizations. By attention to extensive emphasis of the religion on moral doctrines, it can be said that religious education through practical patterns has a positive role in solving moral conflicts. (shrink)

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The traditional approaches to epistemology are task-oriented and enjoy prescriptive aspects. They do not allow the employment of empirical sciences in epistemology. This is because they believe that such sciences lack any kind of prescriptive aspect and enjoy a descriptive nature. Some contemporary epistemological theoreticians, such as realist naturalists, believe that we have no choice but to employ empirical sciences in epistemology, for they provide us with a more accurate understanding of concepts such as justification and knowledge. It appears that (...) we are able to provide the necessary answers to the problems posed by traditional epistemologists in this regard. Therefore, the use of empirical sciences in epistemology is not only permissible but also necessary. (shrink)

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Mullā Sadrā appeared in the philosophical field when the prevalent philosophical questions were principality of existence and principality of quiddity. Although he first held the theory of principality of quiddity, later in a cognitional rotation he accepted the theory of principality of existence. Such a rotation gradually causes a wide revolution in the realm of philosophy, and consequently it yields principles such as unity of existence, analogicity of existence, and intensification of existence. He propounds external objectivity of existence, knowledge, beauty (...) and other qualities of perfection as his philosophical principles. Thus, due to Mullā Sadrā’s basic principles, we can attain to principles such as principality of beauty, unity of beauty, analogicity of beauty, and intensification of beauty. (shrink)

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Although Ghazzali in his Tahafut al- falasifeh has strongly criticised peripatetic philosophers but in both the two theories that he has offered about the resurrection of the body is under the influence of Ibn Sina’s science of soul. In his Tahafut al- falasifeh, he introduces the theory of a new body as a possibility for the resurrection of the body which is based on being, immateriality and immortality of soul as well as acceptance of soul as a standard for the (...) identity of character which are all peripatetic theories. His other theory is the theory of stimolation that for theologians has been a customary view and Ghazzali has introduced it in his al-Iqtisad fi-itiqad. Also in this theory we are witnessing points of difference between Ghazzali and theologians and the influence of Peripatetic philosophy on him. While for early Asharite theologians believing in stimulation, immaterial soul has no place, Ghazzali has offered the theory of stimulation in such a way that it has no contradiction with the immateriality of stimulation. On the other hand, although like most of the early theologians he considers life after death as a kind of accident but in the analysis of this accident he is not in agreement with them and like peripatetics he interprets these two as the relation and interruption of the soul and body. The influence of Peripatetic philosophy on him in the subject of punishment of grave is also evident. Reviewing the books and treatises such as Maarij al-Qods, al-Maznun behi ala ghir Ahlehi, Kimiyayi Saadat and Ihya Ulum Al-Din also reveals the influence of Peripatetic philosophy on him in the problem of resurrection from the topics of knowledge of self. (shrink)

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جان هیک با وام گرفتن از مفهوم «دیدن به عنوان...» ویتگنشتاین و تعمیم آن به کل تجربه‌های ادراکی و نیز وام‌گیری از تمایز کانتی میان نومن و فنومن میان «حقیقت فی نفسه» و «حقیقت عند المدرک» تمایز می‌نهد . حقیقت فی نفسه همان خداوند در عالم واقع است و حقیقت عند المدرک همان تصوری است که در هر دین از خداوند ارائه شده است. دوتمایز ذکر شده مهم‌ترین مبنای معرفت شناختی نظریه کثرت گرایانه هیک را در باب ادیان تشکیل می‌دهند. (...) به نظر می‌رسد نظریه ادراک و نظریه توجیه در نظریه کثرت گرایانه هیک در باب ادیان از نوعی ابهام برخوردار هستند. (shrink)

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Tabatabai’s theory about the meaning of life can be referred to as active objectivism, where a man plays an important role in achieving the meaningful life, rather than merely discovering the divine view about his existence. If the man chooses the divine purpose from a “real life” perspective as his meaning of life, God’s purpose and man’s purpose will converge in order to shape a meaningful life and the ultimate achievement of Pure Life. However, if he chooses the unreal counterpart, (...) he will be trapped in an unreal life which is referred to as the “pseudo-meaningful life.” It is necessary that human beings discover the divine purpose with the help of conceptual intellect, define the essentials of achieving the purpose with his practical intellect and ultimately, choose the essentials with his own free will. To achieving compliance of a man’s purpose with the divine goal requires faith and good deeds. (shrink)

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Elizabeth Fricker’s writings on testimonial justification include some contrary ideas. In this paper, we propose Fricker’s theory of justification coherently and explain why she speaks of different ideas and which idea is more compatible with her general theory of knowledge. Fricker proposes three conditions for justification of testimonial beliefs for adults by appealing to commonsense world-picture and defining a paradigm case of testimony: justified belief of using speech act of telling, justified belief of the sincere of testifier and the competence (...) of testifier. The speech act of telling itself requires that for example, testifier at least apparently speaks from his knowledge and thinks that hearer is ignorant of the testimony. We argue that various parts of Fricker’s theory face problems. For example, double standard about children and adults in testimonial justification is against unity of conception of knowledge. چون تعداد کلمات کمتر از 150 کلمه بود این عبارت در اینجا قرار گرفت تا اجازه عبور از این مرحله داده شود. (shrink)

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The teaching of mediation in Islamic tradition refers to a person requesting forgiveness of another and in the Christian tradition apart from forgiveness includes the bestowal of goodness to another as well. Motahhari and Brümmer consider the acceptance of mediation to be faced with the problem of superiority of the mediator’s mercy as compared to God’s mercy and the limitedness of God’s benevolence. Motahhari believes the answer to this problem to be in the attention to the hierarchy in the world’s (...) system and the bestowal of good to creation in the form of a linear system; mediation is not the existential cause for forgiveness but rather the preparatory cause for the bestowal of forgiveness from God. As a reply to this problem, Brümmer addresses God’s permission for man’s participation in spreading good to others in the form of prayers. According to Brümmer, God has made the world such that through prayers – while establishing a loving relationship with God – man can also have an active participation with God’s power in the acceptance of prayer. In this way, Motahhari and Brümmer with their answers consider mediation and God’s absolute benevolence to be consistent with one another. According to both, the world has an order in which man can play a role in spreading good to others with God’s permission. (shrink)

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Nasr Hamid Abu Zayd, the contentious Egyptian thinker, has proposed different ideas about the revelation and the Qur’an and encountered with different reactions. He made endeavor to provide some natural and non metaphysical explanations for the Islamic phenomena. In this regard he went through the miraculous feature of the Qur’an differently and reduced it to a cultural-literary phenomenon that everyone who knows Arabic takes it as a fundamental cultural text. Analyzing the literature and the linguistic mechanism of the Qur’an from (...) the viewpoint of the current literary criticism will show its role in the creation of history and culture. This view is radically different from the viewpoint of faithful people because it reduces the religious attitude to a cultural atmosphere in which the Qur’an is like the other masterpieces which may be literary criticized. The content of the Qur’an, in this kind of criticism, is ignored while in the current literary criticism the content is heeded too. (shrink)

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One of the most important issues in contemporary epistemology is eliminating justification or replacing it by another factor in the structure of knowledge. The main problem in Virtue based epistemology that suggested by Ernes Sosa is the definition of knowledge structure. In this approach, the innovation of a new concept of the third factor in the structure of knowledge and replacing it with the justification is done in three stages. These stages are; criticizing and eliminating justification in its internalist meaning, (...) removing externalist problems and innovating apt belief instead of justified belief. Intellectual virtue and epistemic perspective are two key concepts that provide essential situation for this replacement. (shrink)

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The school of separation accepts the existence of pre-existence world based on such foundations as inclusiveness of real sciences in revealed sciences, the authenticity of appearances, non-detachment of spirit, priority of creation of spirit over creation of body, separation between intellect and essence of spirit, and existence of worlds before this world. The pre-existence world is of great importance in this school due to its relation with natural cognition of monotheism, the reason of prophets’ mission, and the criterion of personality’s (...) identity. The theorists of this school provide transmitted reasons for the existence of pre-existence world, among which the tradition used in the commentary of verse 172, Chapter 7 is of special significance. This school provides solutions to those problems raised on the existence of pre-existence world. These problems are divided into two groups, one claiming that the existence of this world is impossible and the other one holding that the reasons provided for the realization of this world are not sufficient. There are five main problems is group one and two in group two. The answers provided for these two groups by theorists of this school are based on their principles, which are centered on transmitted reasons and criticism of foundations of each problem. (shrink)

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Risalat-al-Tayr is the symbolic story of the fall of the soul/intellect from the heavenly world, its being captivated in the mundane world, and its effort for liberation and eternal unification with intellectus agens. There are many symbols in the story including bird, hunter, trap, homesickness, journey, captivity, mountain etc. In this treatise, Avicenna proposes a supernaturalistic theory of the meaning of life, according to which the life will be meaningful only if a person discovers an essential goal in her life (...) and tries to reach it. It is necessary for the goal to be actually valuable and for the person to be actually successful in achieving that goal. The only choice for such a goal is God. For Avicenna, the meaning of life is tied to immortality of the soul, existence of God, the epistemic ability of intellect, and the possibility of human evolution to the extent that she will be eternally unified with intellectus agens. (shrink)

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Having entered into the problem structuring methods, system dynamics (SD) is an approach, among systems’ methodologies, which claims to recognize the main structures of socio-economic behaviors. However, the concern for building or discovering strong philosophical underpinnings of SD, undoubtedly playing an important role in the modeling process, is a long-standing issue, in a way that there is a considerable debate about the assumptions or the philosophical foundations of it. In this paper, with a new perspective, we have explored theory of (...) knowledge in SD models and found strange similarities between classic epistemological concepts such as justification and truth, and the mechanism of obtaining knowledge in SD models. In this regard, we have discussed related theories of epistemology and based on this analysis, have suggested some implications for moderating common problems in the modeling process of SD. Furthermore, this research could be considered a reword of system dynamics modeling principles in terms of theory of knowledge. (shrink)

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Avicenna, beside his theoretical discussions about experimentation, practically applied his experimental method to natural sciences studies such as medicine, biology, and meteorology. His theoretical discussions subsume propositions concerning the conditions under which experimental knowledge is attained, the components of this knowledge and its functions. Some of these propositions are as follows: necessity of recurrent observations for acquiring experimental knowledge, certainty plus conditional universality of such knowledge, and its role as demonstrative premises. Investigating the application of his theory in natural sciences (...) propound two new features which were not elaborated in the theoretical discussions: fallibility of experimental knowledge and necessity of systematic observation. This research, using the analytic method and referring to both philosophical and scientific works of Avicenna, clarifies that a comprehensive definition of experimentation is dependent on considering extracted points from practical application of experimental knowledge, beside its theoretical components. (shrink)

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This study focuses on the experimental and philosophical analysis of the meaning of life in death situation, according to Wittgenstein’s way of life and sayings during the war. The method of extraction and analysis of information is grounded theory. For this purpose, Wittgenstein’s writings such as his letters and memories, and other’s texts about his life and his internal moods were analyzed. After analyzing the collected information and categorizing them in frames of open codes, axial codes, etc. we recognized that (...) Wittgenstein's point of view in death situation was supernatural God-centered. By reading Tolstoy gospel and Dostoyevsky's works, Wittgenstein has reached a kind of religious awakening in that period of his life. But before and after the war period he had a naturalistic point of view toward the meaning of life, in which moral values are in the core. (shrink)

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Pascal’s Wager is one of the most important and challenging arguments for the existence of God and the rationality of religious believes. According to this argument, where the rational and theoretical arguments for the existence of God are not satisfying, still in practice and decision-making, living on the basis of belief in God and other religious doctrines like life after death, is the most prudential and rational option and the best bet; although these believes are not rationally and certainly provable; (...) Avoiding the probable loss of atheism, namely eternal and infinite damnation in afterlife – that is more important than certain utility and restricted and finite pleasure of life in this world, is the ground of rationality of this decision-making. The psychological use of this argument is very effective, but the justificatory use of it have many difficulties; This article is concerned with the most important criticisms of this argument in terms of plurality of religions, rationalism, evidentialism, ethics of belief, voluntarism and probabilities calculus. (shrink)

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The present paper examines the concept of the meaning of life in the Soren Kierkegaard’s view. Kierkegaard sees the concept of "meaning" as "end" and believes in "biology" as the supreme biologist. Based on evidence from his works, he believes that the end is not to be discovered in biology, but it is creatable. There are three witnesses to this: first, the end is, in Kierkegaard''''''''s view, paradoxical, and paradox is not real, but mental. Secondly, Christianity, in his opinion, is (...) anxious, not religious, and religion is unreasonable, and in relation to the mind not connected with the outside, and third, that he does not consider God as an active being, but rather the existence of anxiety, The mind and mind of man. Kierkegaard''''''''s predictions in this evidence include ontological non-reality, individualism, and faith. An analysis of these three presumptions suggests that Kierkegaard believed in the supposition of meaning in life. (shrink)

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The causal explanation of human action has received increasing attention in social studies since the latter half of the twentieth century. A key question in this context is whether Aristotle’s framework of the four causes originally applied to natural phenomena, can also be extended to human actions. Concerning a compatible perspective between free will and causality, we contend that the Scholastic contributions offer a significant advancement in addressing this question. They demonstrate that the four causes, as interpreted by Scholastic thinkers, (...) provide a robust explanatory tool for analyzing human affairs and their dynamics. Moreover, we argue that their contributions go beyond theoretical analysis, offering a comprehensive framework for understanding how causal principles can be applied to various aspects of human experience. (shrink)

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After invention of writing, this new innovation jointed images, and writing together with painting became able to transfer human’s information and ideas. During the Islamic period, simultaneously with the widespread use of paper in painting and calligraphy, a kind of painting developed that is called as miniature.The illustrated inscription of Iran in Islamic period have different type of political,cultural historical and etc information .The informations are important to historians ,archaeologists and other scientists. The Purpose of writing this essay is to (...) introduce the pictorial inscription “Shahname of Baysongor Merza” as a historical, archaeological source of taymourid period. In addition, importance of this pictorial inscription in Archaeology and History interpretions will be expressed. (shrink)

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How an abstract immaterial being is connected to a physical thing has been viewed variously by western philosophers who considered the issue prior to their Muslim counterparts.Muslim theologians and philosophers, however, developed the related discussions which became heated following the translation of logical books and essays throughout the Translation Era.The focus of this article, besides clarifying the ideas raised by Muslim philosophers in this regard,is to shed light on Mulla Sadra's opinion and its influence on the later philosophers, Abd-ul-Razzaq Lahiji (...) in particular.To explain his opinion,Mulla Sadra primarily brings a proof to establish the unity of the soul,and to prove this,he has refuted the reasons used by the opposing philosophers through negation and affirmation.Using negation,he comments on why there can't be a unity of soul, and then refers to his opponent's inability to distinguish between specific unity and generic unity considering the latter equal to vegetable,animal and human spirits.Soul and body,Mulla Sadra reiterates,are attached to each other in two ways; in one way,soul is attached to body and yet it is contingent on itself and not on the person's being; in the other way,soul is attached to body while the person's potentialities are actualized; this second type of attachment relates to obtaining existential virtues.It must be noted that Mulla Sadra's belief in these two types of attachment results from his belief in the trans-substantial motion in which soul is also involved.Mulla Sadra works out a solution to the question of relation between soul and body and their effects on one another by proposing the mediation of a veiled spirit, since the soul which belongs to a world of pure light does not involve itself directly in the affairs of the dark body. The veiled spirit is as subtle as the non-material soul and as corporeal as it needs in connectionwith body.This view has been argued by Allameh Tabatabii who thinks corporeal qualities and ontological status must be kept separated and not be mixed.Lahiji,on the other hand, seems to have accepted Mulla Sadra's idea looking at it as a philosophical question,not a medical case. He,like Mulla Sadra, while considering unity for soul, thinks of it as having properties such as sensation imagination estimation intellection. According to Lahiji,the unity of soul and body is like the unity of matter and form; however,unlike natural forms,it does not subsist in matter and interestingly,this notion resembles Neo-Platonist views. (shrink)

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John Hick’s theory concerning plurality of religions is an ontologic pluralism according to which all religions are authentic ways for man to attain the "real an sich". Gods of religions are real as perceived and veridical hallucinations; while the “real an sich” has ineffable substantial and trans-categorical properties. Hick’s view suffers from several problems. As a second order analysis of religions, Hick’s view is not a correct one. To reject naturalism, it falls into an epistemological circle, where distinction between formal (...) and substantial properties fades away. It seems that Hick is captured by a category mistake in the presentation of his own theory concerning authenticity of all religions to attain the "real an sich". (shrink)

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There is a quotation in the Holly Quran from the book of Psalms in 21:105: “The righteous shall inherit the earth”. A similar sentence can be found in Psalm37:29: צַדִּיקִים יִֽירְשׁוּ־אָרֶץ וְיִשְׁכְּנוּ לָעַד עָלֶֽיהָ. A comparison between these verses would illustrate that “صالح” is the Quranic equivalent of the Hebrew word “צַדִּיקִ”. This equivalence would allow us to compare usages of “صالح” in Quran and “צַדִּיקִ” in the book of Psalms. This comparative study will show that: (a) on the one (...) hand, “צַדִּיקִ” has been used in Psalms either as an attribute of God or as a description of some peoples and on the other, “صالح” has been used in Quran for describing either some peoples or their acts, (b) These two words have similar usages in Psalms and Quran to the extent that they have been used for the description of some peoples and (c) the Quranopsalmic use of this notion can be linked with the concept of “divine selection(istifā)”. (shrink)

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_Philosophy in Qajar Iran_ offers an account of the life, works and philosophical thoughts of major philosophers of Iran between the late eighteenth and the early twentieth centuries.

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At the intersection of social and virtue epistemology lies the important, yet so far entirely neglected, project of articulating the social dimensions of epistemic virtues. Perhaps the most obvious way in which epistemic virtues might be social is that they may be possessed by social collectives. We often speak of groups as if they could instantiate epistemic virtues. It is tempting to think of these expressions as ascribing virtues not to the groups themselves, but to their members. Adapting Margaret Gilbert's (...) arguments against individualist accounts of collective beliefs, I show that individualist accounts of group virtues are either too weak or too strong. I then formulate a non-individualist account modeled after Gilbert's influential account of collective beliefs. A crucial disanalogy between collective traits and beliefs, I argue, makes the success of this model unlikely. I conclude with some questions with which the future work on collective epistemic virtues should engage. (shrink)

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A commentary on al-Yazdī's gloss on al-Taftāzānī's Tahdhīb al-manṭiq wa-al-kalām; logic, Arabic logic; early works to 1800.

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"In this article, I will try to examine this doctrine from a historical point of view; this examination is, somehow, different from the critical studies on this doctrine. This doctrine should be discussed as an epistemological topic. Hence, to recognize the notion of intelligence, a glance on the history of development of this term will largely help us.''After a historical discussion from the ancient times to the present time, the author says:"``After the advent of Islam and the conquests, made by (...) Muslims, the scientific heritage of the predecessors became available for Muslim thinkers, and the works of Greek philosophers were translated into Arabic. Among the translated works, those of Aristotle were of special importance, so that the good translators of these works were paid openhandedly. This, perhaps, caused some translators to translate the works of the other philosophers and attribute them to Aristotle, in order to take more money. Among the books, which probably were attributed in this way to Aristotle, was a book translated as ``Athologia''". This book is, in fact, the translation of some part of Plotinus' Enneads. This apparently insignificant mistake left a very great effect on the thoughts of Muslim philosophers. As a result of general acceptance of Aristotle the earlier philosophers on the one hand and attribution of this book to him on the other hand, Plotinus' ideas entered the Islamic philosophy under Aristotle's name, and caused the Peripatetic philosophy of Muslim philosophers to appear in the guise of Neo-Platonism. After Introducing Ibn Sina's perspective as well as that of Mulla Sadra on the doctrine of unity of the intellect and intelligible, I will note some 7 fundamental flaws in Mulla Sadra's doctrine.". (shrink)

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Le problème de l’inaction des intellectuels est un thème récurrent dans les écrits de Ralph Waldo Emerson. Les commentateurs ont accordé beaucoup d’attention à «l’intellectuel américain», mais moins à ses remarques concernant l’«intellectuel pâle». Dans cet article, je me concentre sur ce dernier point, en montrant qu’une compréhension de la manière dont évoluent les idées d’Emerson sur ce qui compte pour l’action permettrait non seulement d’approfondir notre compréhension de sa philosophie ainsi que son orientation vers la conduite de la vie, (...) mais aussi d’expliquer pourquoi, selon Emerson, il ne semble pas y avoir de réconciliation possible entre «la théorie et la pratique de la vie». (shrink)

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This paper argues that gossip can be a central element in inducing cooperation. The underlying assumption here is that human beings value payoffs in most societies, and are willing to have less now for more in the future. This basic interaction is tempered through gossip - as our behavior now may affect our future interactions and subsequent payoffs. As such, reputation matters and plays a crucial role in inducing cooperation. In order for gossip to be an effective policing mechanism a (...) number of conditions must be met: namely, there must be an incentive for behavior and the behavior must be conducted in a credible manner. Herein lies the utility of charisma and perhaps problem, in inducing cooperation. (shrink)

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In this paper, we propose three lines of argumentation against Nannini’s eliminativist approach towards consciousness and the Self. First, we argue that the premises he uses to argue for eliminativism can equally well be used to draw a completely different conclusion in favor of naturalistic dualism according to which phenomenal consciousness irreducibly emerges from a physical substrate by virtue of certain psychophysical laws of nature. Nannini proposes that in contrast to dualistic theses which represent the manifest image of the world, (...) eliminativism represents the world’s scientific image just as classical physics and theories of relativity respectively represent the world’s manifest image and scientific image. And if developments in a scientific field reveal a conflict between these two images we should always vote for the scientific image. In our second line of argument, we challenge this claim by comparing two rival interpretations of quantum mechanics, i.e. the Copenhagen and Bohmian interpretation of quantum mechanics. Finally, we argue that Nannini’s identification of consciousness and the Self as illusions does not shed any light on the hard problem of consciousness since illusions themselves are instances of phenomenal experiences and need to be explained. (shrink)

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Teacher identity has evolved from a core, inner, fixed, linear construct to a dynamic, multifaceted, context-dependent, dialogical, and intrinsically related phenomenon. Since little research has provided an inclusive framework to study teacher identity construction, this article proposes a novel conceptual framework that includes the following components: mirrors of power, discourse, the imagination of reality, investment, emotioncy, and capital. The above core constituents have been discussed thoroughly to trigger significant insights about teacher identity development.

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According to a common interpretation, most explicitly defended by Onora O’Neill and Patricia Kitcher, Kant held that epistemic obligations normatively depend on moral obligations. That is, were a rational agent not bound by any moral obligation, then she would not be bound by any epistemic obligation either. By contrast, in this paper, I argue that, according to Kant, some epistemic obligations are normatively independent from moral obligations, and are indeed normatively absolute. This view, which I call epistemicism, has two parts. (...) First, it claims that in the absence of other kinds of obligations, rational agents would still be bound by these epistemic obligations, i. e., that the latter are normatively independent. Second, it claims that, no matter what other obligations are at stake, rational agents are bound by these epistemic obligations, i. e., the normativity of these epistemic obligations is absolute in that it cannot be undercut by any moral or other sort of obligation. The argument turns on an exploratory reading of Kant’s remarks in “What Is Orientation in Thinking?” (1786) about the maxim of “thinking for oneself” as the “supreme touchstone of truth”. In contrast to O’Neill and Kitcher, I argue that if we interpret this maxim as stating the unifying principle of theoretical and practical reason, then we must interpret it as stating an epistemic, and not merely practical imperative. This result, I argue, vindicates epistemicism and illuminates interesting lessons about Kant’s conception of the category of “epistemic” norms. Further, it helps us make headway with Kant’s enigmatic remarks about the unity of practical and theoretical reason in the Groundwork, the first and second Critiques, and the Lectures on Logic. On my proposal, principles of the practical and theoretical uses of reason are unified through a formal epistemic principle. (shrink)

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The recent literature on epistemic virtues advances two general projects. The first is virtue epistemology, an attempt to explicate key epistemic notions in terms of epistemic virtue. The second is epistemic virtue theory, the conceptual and normative investigation of cognitive traits of character. While a great deal of work has been done in virtue epistemology, epistemic virtue theory still languishes in a state of neglect. Furthermore, the existing work is non-naturalistic. The present paper contributes to the development of a naturalistic (...) epistemic virtue theory by presenting a virtue-theoretic evaluation of need for cognition as informed by the relevant psychological studies. (shrink)

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Herbert Simon viewed innovation as a particular type of problem-solving behavior that entails refocus of attention and search for alternatives outside the existing domain of standard operations. This exploration outside of standard routines involves heuristic-based discovery and action, such as satisficing search for information and options. In our observations on the innovation process, we focus on knowledge generation. We propose viewing the process of generating knowledge—when knowledge is sufficient to instigate action, but not necessarily enough to eliminate the uncertainty of (...) the situation—as a heuristic process. Because many personal and organizational decisions are acted upon in the presence of some degree of uncertainty, we argue that heuristics structure the way in which information is processed innovatively. We provide a catalogue of instances in business decision making. (shrink)

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An inventory of his entire oeuvre provides detailed information on the extant manuscripts. The volume furthermore includes editions of nine of his writings.

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Photographs and optical images, whatever their contents, are imprints of the electromagnetic waves in the (human) visible range of wavelengths, we refer to as light. Furthermore, they are designed to portray different parts of the visible light in terms of different colours, in analogy with the human eyes, however imperfectly. The world outside our eyes and cameras, however, is permeated by electromagnetic waves with much wider spectrum of wavelengths than those in the visible range. Importantly also, colour is a construct (...) of our eye‐brains: the Universe itself has no colour, independently of us. I ask how does the knowledge of these facts change the way we perceive the colour in optical images and photographs, whatever their relationship to the world in a representational sense may be? By employing three images, with very different origins and vistas ‐ one a direct photograph, the other two synthetically constructed images using real cosmological observations ‐ I demonstrate the extent to which colour in such images can hide the underlying phenomena of which they claim to visually speak, both due to its nature as a coarse-grained visual index, and by being restricted to the visible range. The aim is not to belittle the important role that our (restricted) vision together with our perception of colour have played in the evolution of our species, and still play in the way we relate to the world informationally, aesthetically and emotionally. But rather to show that recognizing the limitations of our vision and complementing it with the knowledge of the phenomena underlying optical images and photographs can allow us to perceive them anew and provide additional tools (both conceptual and visual) to imagine and envision such images outside the bounds of the visible range and colour. (shrink)

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The aim of the present study is to propose an approach to legal translation quality so as to address the idiosyncrasies in legal studies and to confront the challenges and flaws of previous paradigms and models of translation quality assessment. The present approach is associated with the micro-macro textual, contextual, and legal components/variables in the pursuit of an adequate strategy through elaborating the decision making process for translation. The elements of the decision making process remain constant between translation relevancy/brief, and (...) the translation product in the source text analysis, reformulation and revision stages. Translation competence, translation product, and the translation decision making process are all the evaluative standards for both quality controllers and translators. Also, this study scrutinizes the impact of translation quality assessment involving professional and training contexts besides managerial quality. In the upshot, this approach has the potential to reduce subjectivity in the quality of legal translation based on particular methodologies. The proposed framework assists the need for the evaluation of the quality of legal translation to boost the quality benchmarks in the professional environment. (shrink)

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Knowledge management is important in the construction industry, but there is a dramatic gap between rhetoric and reality, highlighting mistaken expectations of technology. We report on a case study of a major construction company. The UK construction industry, with scarce academic qualifications, and limited use of IT, depends on knowledge sharing, and, crucially, on tacit knowledge. Economic crisis presents particular problems, and recent trends in work organization have far-reaching implications. The industry depends on human knowledge, with limited systems support. A (...) shared concern for health and safety provides the surest guarantee of sustainability of both knowledge and the company. (shrink)

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