Mauz̤ūʻāt-i Qurʼān aur insānī zindagī.K̲h̲vājah ʻAbdulvaḥīd -2009 - Islāmābād: Idārah-yi Taḥqīqāt-i Islāmī.detailsIslamic ethics in the light of Koranic teachings.
The Dialectics of the Mechanisms of Action and of Utilization of Social Laws under Developed Socialism.I. D. Ermolaev -1983 -Russian Studies in Philosophy 22 (3):86-93.detailsThe complexity of this question derives from the fact that both the mechanism of action and the mechanism of utilization of social laws operate through the practical life and activity of human beings. Human beings are the vehicles of the objective-subjective relationships formed in the process of production, distribution, exchange, and consumption of material and cultural goods, and because of this fact are a part of the systems and mechanisms of action and the mechanism of utilization of social laws. This (...) creates the impression that the objective-subjective activity of people is indivisible and, accordingly, that there is but one mechanism of manifestation of these laws; this, of course, compounds the difficulty of knowing and taking into account objective conditions and subjective factors in the process of scientific leadership and administration of society as a whole. What, then, is the relationship between the mechanism of action and the mechanism of utilization of social laws at the object-subject level? (shrink)
Dual realizability in symmetric logic.I. D. Zaslavsky -2001 -Annals of Pure and Applied Logic 113 (1-3):389-397.detailsA variant of the notion of symmetric constructive realizability is introduced where the information about the symmetric constructive truth or falsity of an arithmetical formula is expressed by a single natural number. The methods of transformations of such a realization to the realizations of known kinds and those of reverse transformations are given. The formal arithmetical system based on such a realizability is investigated.
Nūr al-Tahz̲īb, Pushto sharḥ, Sharḥ al-Tahz̲īb.Waḥīd Allāh Ḥaqqānī -2002 - Peṣhawar: Maktabah-yi Raḥmāniyah.detailsCommentary on Nūr al-Tahz̲īb, textbook taught in Maddrassa (religious schools) in Pakistan by religious scholar from Peshawar, Pakistan.
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al-Maṭāliʻ al-Saʻīdīyah fī sharḥ al-Ḥāshiyah al-Yazdīyah.Saʻīd Akbarī -2007 - Tihrān: Nashr Iḥsān.detailsA commentary on al-Yazdī's gloss on al-Taftāzānī's Tahdhīb al-manṭiq wa-al-kalām; logic, Arabic logic; early works to 1800.
Mā va mā: guz̲arī bar ḥuqūq va akhlāq-i shahrvandī.Saʻīd Dihqān -2009 - Tihrān: Muʼassasah-i Farhangī-i Dīnʹpazhūhī-i Bushrā. Edited by ʻAlī Bāqirīʹfar & Abū al-Faz̤l Hidāyatī.detailsHuman rights and civil rights, Interpretations and construction of Law and ethics, Iran.
|N| cheers for democracy.I. D. A. MacIntyre -2002 -Synthese 131 (2):259 - 274.detailsThe paper examines representative cases of ``dishonest'''' voting. In all but one case the claim that ``strategic voting'''' is ``dishonest'''' is refuted. In all cases the effects of ``misrepresentation'''' need never harm any majority. Indeed majorities may benefit from ``strategy'''' (in non-cycle cases too). In fact democracy demands ``strategy''''. Although the universal value of the choice set is disputed even in the one recalcitrant case, the result is, after all, an element in the ``honest'''' choice set.
Pareto improvements by Pareto strategic voting under majority voting with risk loving and risk avoiding voters — A note.I. D. A. Macintyre -1995 -Theory and Decision 39 (2):207-211.detailsVoters satisfy maximin or maximax in their choices between sets of alternatives and secure a Pareto improvement by all voting strategically under simple majority voting for particular sincere preferences. Thus the assumption that strategic voting is a bad thing is challenged and the idea that we should reject voting because of the possibility of misrepresentation dismissed.