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Social interpretation on vernacular architecture in Kudus, Jawa Tengah Province, Indonesia.

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The practitioner of the shamanic system among the Bugis-Makassar people in Indonesia is known as dukun or sanro, a person believed has a supranatural power, using their power either to help others or bringing harm, such as disease”. This is an interpretative-descriptive anthropological research. We made observations by directly observing, listening, and recording events related to the problem. We also conducted in-depth interviews with dukun and customers using interview guides and other tools such as recorders. We found that there are (...) several types and characteristics of dukun in Makassar, such as dukun penolong (helpers), traditional healers, and dukun using black magic. In Bugis-Makassar social structure, dukun does not have a clear position even with some of the stigma. However, dukun nowadays is becoming more open and increasingly strengthening their position in society, especially in the political arena. Dukun, along with several people believing them cannot be assessed from the rational point of view since they have their own reasoning and logic (rationality behind irrationality). They still function in the socio-political life of Indonesian society. The mysticism practiced by politicians in Indonesia, especially in Makassar, is shown when politicians such as several regional head candidates used the services of dukun to boost their success in winning the regional election. For example, dukun can help candidates to create an aura of authority, protect the candidates from black magic, create illusions to the voters, influence the voters, and other supranatural things. The customers, such as politicians, tend to have their own motivation based on rationality when deciding to have a relationship with a dukun. Motivation for seeking spiritual and political supports by utilizing the network of dukun for political purposes has a reciprocal effect which benefits both parties. (shrink)

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BackgroundMental illness among Malaysian children is gradually reaching a fundamentally alarming point as it persistently shows increasing trend. The existing literature on the etiologies of children’s mental illness, highlights the most common cause to be ineffective or impaired parenting. Thus, efforts to combat mental illness in children should focus on improving the quality of parenting. Documented interventional studies focusing on this issue, particularly in Malaysia, are scarce and commonly report poor treatment outcomes stemming from inconvenient face-to-face instructions. Consequently, proposing an (...) accessible online and digital-assisted parenting program is expected to reach a larger number of parents, as it can overcome substantial barriers. Hence, this study aims to develop a universal digital-assisted preventive parenting intervention called DaPI, that aims to enhance mental health of children in Malaysia.MethodsA total of 200 parents of children aged 10–14 years will be recruited and randomized into two groups either intervention or waitlist-control based on a 1:1 ratio for a duration of 8 weeks. Those in the intervention group will receive eight sessions of the DaPI program that focus mainly on parenting and children’s mental health. The primary outcome of this study will essentially focus on the changes in parent-reported parenting behavior and parental self-efficacy. The secondary outcome will be changes in children’s mental health. Assessments will be arranged pre- and post-intervention as well as at the 1-month follow-up. Analyses will be conducted using a paired t-test and multivariate analysis of covariance.DiscussionThe expected outcome will be the establishment of DaPI in promoting children’s mental health by targeting changes in parenting behavior and parental self-efficacy in Malaysia. Findings from this study will be beneficial for policymakers to invest in parenting programs that could provide support to parents in enhancing their child’s overall development.Clinical trial registration[www.irct.ir], identifier [IRCT20211129053207N1]. (shrink)

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This paper examines the contribution of sociology to the Islamic proselytization. In the context of epistemology, it has the opportunity to develop based on five aspects: factors, systems, interpretative, developmentalism and participatory. The five principles can be developed based on sociological theories. Among these theories, for example are the phenomenology of Islamic proselytization, the social construction of Islamic proselytization, dramaturgy of Islamic proselytization, hermeneutics of Islamic proselytization, communicative acts of Islamic proselytization, and ethnomethodology of Islamic proselytization. Through a sociological approach, (...) the Islamic proselytization will be able to develop more quickly. In further, it can besaid that the inclusion of social science is a form of pattern of science development based on the integration of science, namely the phenomenon of Islamic proselytization as an object of study and utilizing other sciences as an approach. (shrink)

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The idea and practice of art, which started to change in the modern period, continued its metamorphosis in the post-modern period. Contemporary art, which was handled by many philosophers and thinkers, was called trans-aesthetic by Jean Baudrillard. According to Baudrillard, art has lost its meaning by penetrating every aspect of life in the post-modern age. In other words, art has become the transfer of images that mean nothing by becoming trans-aesthetic. At this stage, no object can besaid to (...) be beautiful or ugly. (shrink)

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Due to technological advances, English as a Foreign Language (EFL) students who previously relied on printed books have switched to digital books. Higher education is, therefore, one of the levels of education currently one of the most heavily touched by digital technologies. This study aims to determine Indonesian students' perceptions regarding using digital books in reading classes. 127 students from a private university in Indonesia took part in this research. This type of research was a mixed-method design that used a (...) five-point Likert Scale survey and semi-structured interviews to improve and support the results of the previous quantitative methods. The conclusion of this study covers students' past experiences, usefulness, preference for digital books vs. printed books, and English learning with digital books. In terms of students’ past experiences, 84% of students have read digital books on computers or tablets, and 92% always use their phones. Moreover, in terms of usefulness, the interviews showed that many participants did not know the highlighting and note-taking features of the digital book. 64% of students prefer digital books, but some interviewees prefer printed books with some justification. In addition, 88%said digital books helped them learn English, especially in reading class, supported by interviews with several participants whosaid they were better at learning vocabulary from the digital book. (shrink)

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ZusammenfassungObwohl Edward Saids Einfluss auf die Nahoststudien, und darüber hinaus auf die Sozial-, Geistes- und Kulturwissenschaften, aus vielen Perspektiven als glänzender Triumph oder als Tragödie betrachtet worden ist, stellen nur wenige die erstaunliche Reichweite und Durschlagskraft seines Werks Orientalismus in der akademischen Welt in Frage. Ich möchte hier die Rolle Saids sowie die durch seine Arbeiten beförderte postkoloniale Lehrmeinung untersuchen, mithin auch die Art und Weise, wie der Westen bisher mit dem geistigen Krieg umgeht, den triumphalistische MuslimeEine Bemerkung zum Triumphalismus. (...) Das ist eine ungebräuchliche Bezeichnung derjenigen, die glauben, ihre Gruppe sei allen anderen überlegen und solle zum Beweis ihrer Überlegenheit über diese herrschen: „Wir haben recht, unser Glaube ist wahr, weil wir über euch triumphieren werden.“ In Bezug auf den Islam ist damit eine Form der Religiosität gemeint, die glaubt, es sei ihre Bestimmung, die ganze Welt Allahs Willen zu unterwerfen; die Welt sei geteilt in den Dar al-Harb und den Dar al-Islam und dieser solle jenen ersetzen; im Idealfall stellten die Muslime die Ungläubigen vor die Wahl zwischen Konversion, Tod und Unterordnung. Moderne Demokratien, die auf der Trennung von Kirche und Staat beruhen, erfordern eine offizielle Absage an triumphalistische Religiosität. mit dem erklärten Ziel führen, demokratischen Verfassungen den Dar al-Islam zu oktroyieren. (shrink)

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While Christian approaches to the problem of evil have been much discussed, the issue of theodicy in Islam is relatively neglected. This book discusses possible solutions to theodicy and the problem of evil through the early philosophy and theology of Islam as well as through a semantic analysis of evil in the Qur’ān. Reflecting onSaid Nursi’s magnum opus, the Risale-i Nur Collection (Epistles of Light), Yesilhark Ozkan puts Nursi’s theodicy into discourse with so called ‘secular’ theodicy or ‘anthropodicy’. (...) Her study offers a fascinating new perspective on the problem of evil for scholars of comparative religion, philosophy of religion, and Islamic thought. (shrink)

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Schopenhauer gilt als Vorreiter oder erster Vertreter der Lebensphilosophie, wie sie später von Dilthey, Nietzsche, Bergson und anderen entfaltet wurde. Im Unterschied zur klassischen Lebensphilosophie und zu den an sie anknüpfenden ethischen Entwürfen wird das Leben bei Schopenhauer aber nicht als Zweck betrachtet, sondern als Mittel zu einem anderen Zweck, nämlich für die Ethik, die in der Verneinung des Willens zum Leben gipfelt. Schon in den frühesten handschriftlichen Aufzeichnungen verwendet Schopenhauer verschiedene Metaphern, um das Leben als Medium der ethischen Erkenntnis (...) zu charakterisieren. Besonders häufig tritt dabei das Bild vom Leben als Spiegel auf, in dem der Mensch sein eigenes Wesen und damit auch das Wesen der Welt erblickt. Im Hauptwerk wird dann dieses Bild vom Begriff der Objektivation des Willens abgelöst. Insofern die höchste und deutlichste Objektivation des Willens der Lebenslauf des menschlichen Individuums darstellt, ist Schopenhauers Lebensbegriff eng mit seiner Charakterlehre verknüpft. In dem Beitrag wird das verwickelte Verhältnis von Leben, Erkennen und Ethik vor dem Hintergrund der proto-hermeneutischen Metaphysikkonzeption Schopenhauers anhand der Entwicklung der Spiegelmetapher betrachtet. Schopenhauer issaid to be precursor or first exponent of the philosophy of life as it has been developed later on by Dilthey, Nietzsche, Bergson and others. However, in contrast to classical philosophy of life and to the ethical conceptions going back to it, in Schopenhauer life is not viewed as an end but as a means to another end, namely to the ethics which culminates in the denial of the will-to-live. Already in the earliest hand-written manuscripts Schopenhauer uses different metaphors in order to characterize life as a medium of ethical knowledge. In particular the image of life as a mirror in which a human being sees his own nature and thus realizes the essence of the world often occurs. In the mature work this image is replaced by the concept of objectivation of will. As far as the highest and clearest objectivation of will is the life story of a human individual Schopenhauer’s concept of life is bound up with his theory of character. In my essay I consider the complicated relationship between life, knowledge and ethics in Schopenhauer on the background of his proto-hermeneutic metaphysics by following the development of his use of the mirror-metaphor. (shrink)

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Nursı̂,Said, 1873-1960; Nurculuk; Islamic philosophy.

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It has beensaid many times that every system of knowledge needs to be understood in its own terms.1 This brings up the question of whether textual studies conducted along the lines of the history of ideas, that is, studies of ideas per se, are sufficient for understanding postclassical Islamic philosophy. In this essay, I propose a strategy that would complement and clarify the findings of a historical approach. This strategy consists of the phenomenological analysis of philosophical meaning as (...) generated by a particular philosopher, including his or her use of philosophical evidence.3 Translations per se are not.. (shrink)

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The hereafter, one of the main pillars of Islam, has been discussed by both theologians and Ṣūfīs from various angles and interpreted in many different ways. Although there is consensus on the main subjects, there are a lot of controversies in details. One of the Ṣūfīs who authored on diverse problems over the hereafter is ʿAlāʾ al-Dawla al-Simnānī (d. 736/1336). He was a Kubrawī shaykh during the Īlkhānid era. He inclined towards the Ṣūfī path after serving the Buddhist ruler Arghun (...) (r. 1284-1291) for ten years, thanks to a spiritual experience he had. He met with Nūr al-dīn ʿAbd al-Raḥmān al-Isfarāyīnī (d. 717/1317), a Kubrawī shaykh based in Baghdad, and became a disciple of him, granted ijāza (a certificate of authority) from him. Upon his shaykh’s order, he turned back to his hometown and spent his life until his death, in his Ṣūfī lodge raising disciples and writing works. He had contributed greatly both to his own order and to the literature of Ṣūfism with his disciples and written works. As regards to the hereafter, his opinions on the reality of this world and its position against the next, death, the doomsday and its kinds, the existence of the paradise and the hell today and their present location are remarkable. In this article, his views over those problems are discussed in the context of his understanding of mystical training.Summary: ʿAlāʾ al-Dawla al-Simnānī (d. 736/1336) lived between the second half of the seventh century (h.) and the first half of the eighth century, in today’s Iran, during reign of the Īlkhānid’s. Thanks to the connection of his family to the Īlkhānid court, his father and uncle’s administrative positions at the court and his will and efforts, he started to serve Arghun (r. 1284-1291) around the age of fifteen and gained his personal intimacy. After serving him for ten years, he experienced a spiritual transformation and inclined towards a mystical life. He left Arghun for his hometown Simnān, on the pretext of his disease that courtier doctors could not treated, but under the condition that he would turn back after he recovered from the disease. He got better just after a while but did not return. He arrived Simnān at the beginning of a holy month of Ramadan, took off his formal clothes and began to mystical training himself based on Abū Ṭālib al-Makkī’s Qūt al-qulūb. After a while, he met with one of the disciples of Nūr al-dīn ʿAbd al-Raḥmān al-Isfarāyīnī (d. 717/1317) and wondered about him. Then left Simnān for Baghdad with the intention of visiting him. However, Arghun was informed about this and prevented him from going to Baghdad, withholding him for some time. After a while, Simnānī escaped from Arghun and returned to Simnān and wrote a letter to al-Isfarāyīnī on this incident. In response, al-Isfarāyīnīsaid that he does not need to visit Baghdad, al-Isfarāyīnī would be with him spiritually and ordered him to start his training. Simnānī kept his connection alive with his shaykh during this period via letters and spiritual meetings but he could not meet with him face to face. Afterwards, he could meet him twice and granted ijāza from him.After that, upon his shaykh’s order, he turned back to Simnān and engaged with disciples’ mystical trainings and authoring books. He gained an eminent position in both his order and history of the Ṣūfism, upbringing too many disciples and writing around ninety works. His importance in the Kubraviyya rooted firstly in the fact that the extant sub-branches of the order have him in their silsila (spiritual genealogy). In this regard Simnānī is a key actor within his order. Besides, it is significant that he had great impact on the founders of two branches of the Kubraviyya, i.e. Sayyid ʿAlī Hamadānī (d. 786/1385) and Muhammad Nurbakhsh (d. 869/1464) that indicating his influence among the order itself. When examined from the angel of the history of the Ṣūfism, the most apparent and distinctive point regarding Simnānī is his criticism against Ibn ʿArabī (d. 637/1240) on the problem of being. Notwithstanding, his supreme contribution to the Ṣūfism is his doctrine of latāif, which particularly influenced Pārsā (d. 822/1240), a leading disciple of the founder of the Naqshbandiyya. Likewise his mystical experiences and thoughts on rijāl al-ghāib had also influenced subsequent Ṣūfīs. His thoughts on the problem of khawātir, which is crucial component of Kubravī path, and detailed information given in his books regarding the lights (anwār) and the truth of nūr as well as his explanations about the situations experienced during the manifestation of God can be listed among his contributions to the history of the Ṣūfism.Simnānī who wrote on various problems of Ṣūfism, dealt with the problem of the Hereafter in the context of his understanding of initiation. For the world cannot be disunited from the Hereafter, as his understanding of the Hereafter is examined, his view of the world is studied as well. With reference to the presupposition that there are three distinct dimensions of the world, Simnānī says that man’s relationship with the world should be differentiated according to following three aspects: the world’s being a plantation for the hereafter, the world’s being a place that should be abandoned and the world does not have a reality. According to him the hereafter is a continuous moment, whereas the worldly life is bound by the past and the future. Since the past and the future do not have a real being, hence the world as well does not have real being. Simnānī embraces the death and the Doomsday in an intertwined fashion in the context of his own understanding of mystical training. Approvingly the consensus of the Ṣūfis, he divides the death into two: necessary and voluntary. And he divides the Doomsday into three: big, middle and small. According to this, the wayfarer who has weakened his soul’s evil attributes via the voluntary death observes the situations of the small doomsday. Thereby the wayfarer who observed everything that is depicted in the Quran that will be experienced after the necessary death, gains time to take necessary precautions before the necessary death, which is irremediable. Another issue that Simnānī raises regarding the Doomsday is the sorts of the Doomsday. Based on the different names of the Doomsday, he says that there are different doomsdays each of which is related with one of the latāif situated among human faculties. Ultimately salvation from those doomsdays is possible with a different good deed. Another point that Simnānī comes up with is the problem of existence of the paradise and the hell today. He thinks that the paradise and the hell both exist today, with reference to his own kashf. He relates this narrating the verses and the traditions, which support his view. Besides, he accepts that there are two paradises and hells, one is inside the human nature and the other is out there. According to Simnānī, entering the outer paradise without observing one’s inner paradise is nonsense. This is possible only through a spiritual journey from one’s external being into his/her internal being. In the end, this can only be accomplished via the voluntary death. (shrink)

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In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 62.4 (2001) 705-720 [Access article in PDF] On the Notion of "Disinterestedness": Kant, Lyotard, and Schopenhauer Bart Vandenabeele The strange thing, on looking back, was the purity, the integrity, of her feeling for Sally. It was not like one's feeling for a man. It was completely disinterested, and besides, it had a quality which could only exist between women, between women just grown (...) up.--Virginia Woolf, Mrs. DallowayIf the genuine aesthetic experience exists empirically--and it does--then the definition of its specific quality is at the core of any aesthetic theory that is concerned with the particularity of aesthetic appreciation. Firstly, I shall attempt to provide an acceptable interpretation of this extremely intricate issue in Kant and, moreover, question the interpretation of two philosophers--Lyotard and Schopenhauer--who both struggled with the notion of "disinterestedness" and provided a highly original (but often misunderstood) interpretation of it in their own aesthetic theories. I shall argue that Lyotard took for granted something in Kant's aesthetics that Schopenhauer's aesthetic theory tries to resolve, that is, the wide gap between the agreeable and the charming on one side, and the beautiful on the other. Kant: Disinterestedness and Existence The first moment of Kant's Analytic of the Beautiful asserts that our liking in the beautiful cannot originatefrom any interest and that in the beautiful "we are not compelled to give our approval by any interest, whether of sense or of reason" (§ 5, 52). 1 But Kant also insists that the liking in the beautiful does not createany interest in the object either. [End Page 705]What may this mean? As Kant asserts in the beginning of section 5, it means that "a judgment of taste is merely contemplative, i.e., it is a judgment that is indifferent to the existence of the object [indifferent in Ansehung des Daseins eines Gegenstandes]: it [considers] the character of the object only by holding it up to our feeling of pleasure and displeasure [nur seine Beschaffenheit mit dem Gefühl der Lust und Unlust zusammenhält]" (§ 5, 51). The requirement that a pure judgment of taste be devoid of all interest forms the foundation of Kant's important distinction between aesthetic liking and the pleasure that may accompany moral judgment or action. 2 Kant's analysis of aesthetic response calls for another discrimination, too: the separation of aesthetic liking from mere sensory pleasure, which is the distinction that will occupy us here.Objects that arouse mere sensual pleasure, such as Belgian chocolates, aresaid to "gratify" (vergnügen) someone, and are then called "agreeable" (angenehm). An object "which one just likes" (was ihm bloß gefällt) is called beautiful. The incentive that corresponds to this object for thought is, respectively inclination (Neigung) or favor (Gunst). Favor, thus accorded the beautiful, is "the only free liking" (das einzige freie Wohlgefallen) (§ 5, 52). 3 Only pleasure in the beautiful is free of a connection with an interest. Both inclination and rational desire are connected with interest, and "all interest either presupposes a need [Bedürfniß] or gives rise to one; and, because interest is the basis that determines approval [als Bestimmungsgrund des Beifalls], it makes the judgment about the object unfree" (ibid.). As Paul Guyer rightly remarks, "in defining the 'quality' of aesthetic judgment Kant is not making a phenomenological distinction between different kinds of feelings of pleasure, but a distinction between the ways in which different instances of pleasure may be occasioned." 4 What Kant is suggesting is "that the presence or absence of a connection to interest may serve as a criterion for the reflective classification of given pleasures" (ibid).Section 3 aims to show that "a liking for the Agreeable is connected with Interest" (§ 3, 47). Pure favor, which is connected with the beautiful, "cannot be an inclination, or else the beautiful would be agreeable and there would be no aesthetic pleasure." 5 Kant, therefore, makes a crucial (but often overlooked) distinction between two senses of "sensation." 6 In the sense of the Critique of... (shrink)

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Ce travail pose la question des critères de la „progression biologique“ , d'après les documents fossiles, dans le monde des organismes, c'est-à-dire de ce perfectionnement qui ne s'arrête pas à l'intérieur du cadre d'un phylum donné, comme le „perfectionnement de l'adaptation“, mais qui conduit, au-de-là de phylums de rang différent, à des types supérieurs, par exemple, des Poissons pas les Amphibies et les Reptiles jusqu'aux Mammifères ou aux Oiseaux. Deux groupes de critères y sont recensés en détail, leur contenu est (...) exposé, et on les examine pour voir s'ils caractérisent sans ambiguïté la „progression biologique“. Le premier groupe comprend les critères de „différenciation croissante“ et „d'intégration harmonique”. Ils sont fondés sur la différenciation morphophysiologique ou plus exactement sur la „totalité” des organismes, c'est-à-dire leur multiplicité dans l'unité. Le second groupe de critères, à savoir „indépendance croissante du milieu” et „autonomie individuelle croissante”, part des relations de l'organisme au milieu et aux autres formes vivantes et souligne la „subsistence” des individus, c'est-à-dire leur plus ou moins grande indépendence ou leur stabilité interne. Comme „totalité” et „subsistence” sont les éléments décisifs d'une définition biologique de l'individu, on peut dire que la „progression biologique“ d'un organisme est d'autant plus élevée que sa totalité et subsistence et par là son être individuel sont plus accusés.Tous les critères mentionnés ne sont pas uniformes. Les motifs de leur imprécision sont divers. Tout d'abord, il n'y a pas encore de définition unique et complète de l'individu biologique, de sorte qu'on ne peut circonscrire d'une manière univoque ce qui confère à un organisme une individualité plus forte ou moins forte. Ensuite les lignées au-delà desquelles s'accomplissent des perfectionnements, et dont l'une reste intérieur au phylum , tandis que l'autre le transcende , sont entrelacées si intimement et d'une façon si particulière qu'elles ne se laissent pas séparer franchement et décrire rigoureusement selon leurs signes distinctifs. Tout représentant d'un phylum, peu importe son palier, est en effet nécessairement inséré dans un milieu et en quelque façon spécialisé. Il n'existe pas des types à caractères phylétiques purs, qui ne montrent dans aucune direction un „perfectionnement de l'adaptation”, mais seulement des marques caractéristiques de la „progression biologique”. Enfin nous ne connaissons pas les restes fossiles que le développement ou la formation des grands phylums du règne animal, à savoir du rameau des Vertébrés et des divers groupes des Invertébrés, mais non pas le plus intéressant et le plus important, leur „progression biologique” jusqu'au degré d'organisation qu'ils présentent déjà à l'époque du Silurien ou plutôt du Cambrien. C'est cela seulement qui permettrait une vue plus profonde sur la nature de la „progression biologique”.Die Arbeit stellt die Frage nach den Kriterien des fossil belegten Biologischen Aufstiegs” der Organismenwelt, d.h. derjenigen Vervollkommnung, die sich nicht innerhalb des Rahmens eines gegebenen Bauplans hält, wie die „Anpassungsvervollkommnung”, sondern über verschiedenrangige Baupläne hinweg zu höheren Typen führt, z.B. von den Fischen über die Amphibien und Reptilien zu den Säugern bzw. Vögeln. Ausführlich werden zwei Gruppen von Kriterien besprochen, ihr Inhalt dargelegt und ihre Eindeutigkeit zur Charakterisierung des „Biologischen Aufstiegs” untersucht. Die erste Gruppe umfasst die Kriterien der „zunehmenden Differenzierung” und „harmonischeren Integration”. Diese legen die morphologisch-physiologische Differenzierung oder genauer die „Ganzheit” der Organismen zugrunde, d.h. ihre Vielheit in der Einheit. Die zweite Kriteriengruppe, nämlich „zunehmende Umweltunabhängigkeit” und „zunehmende individuelle Autonomie”, geht von den Beziehungen des Organismus zur Umwelt und zu andern Lebensformen aus und betont die „Subsistenz” der Individuen, d.h. ihr grösseres oder geringeres Losgelöstsein oder ihre Selbständigkeit. Da nun „Ganzheit” und „Subsistenz” die entscheidenden Elemente einer biologischen Definition des Individuums sind, lässt sich sagen, dass der „Biologische Aufstieg” eines Organismus um so höher ist, je stärker seine Ganzheit und Subsistenz und damit sein Individuumsein ist.Eindeutigkeit kommt allen genannten Kriterien nicht zu. Die Gründe für ihre Unschärfe sind verschiedener Art. Zunächst gibt es noch keine eindeutige und vollständige Definition des biologischen Individuums, so dass sich nicht eindeutig umreissen lässt, was einem Organismus eine stärkere oder weniger starke Individualität verleiht. Dann sind die Linien, über die sich Vervollkommnungen vollziehen und von denen die eine innerhalb des Bauplans bleibt , die andere aber über ihn hinausführt so innig und in so eigenartiger Weise miteinander verflochten, dass sie sich nicht sauber scheiden und in ihren charakteristischen Merkmalen genau beschreiben lassen. Jeder Vertreter eines Bauplans, ganz gleich von welcher Ranghöhe, ist nämlich notwendig in eine Umwelt eingepasst und irgendwie spezialisiert. Es gibt keine Typen mit reinen Bauplanmerkmalen, die nach keiner Richtung hin eine „Anpassungsvervollkommnung”, sondern nur Merkmale des „Biologischen Aufstiegs” aufweisen. Schliesslich kennen wir fossil nur die Entfaltung oder Ausgestaltung der Grossbaupläne des Tierreichs, nämlich des Wirbeltierstammes und der verschiedenen Gruppen der Wirbellosen, nicht aber das Interessanteste und Wichtigste, nämlich ihren „Biologischen Aufstieg” zu der organisatorischen Höhe, mit der sie sich im Silur bzw. im Kabrium bereits vorstellen. Das erst würde einen tieferen Einblick in das Wesen des „Biologischen Aufstiegs” vermitteln.This article deals with the question of the criteria for the “biological ascent” of the organic world, resting on fossil evidence. That is, of that improvement which is not only restricted to the framework of a given “general structure” as is the “improvement of adaptation”, but which also leads beyond general structures of differentiated levels to a higher type,e.g. from the fishes through the amphibians and reptiles to the mammals or birds. Two groups of criteria are discussed at length, their content exposed and their univocity for the characterisation of this “biological ascent” is examined. The first group includes the criteria of “increasing differentiation” and “more harmonious integration”. The basis for these is the morphological-physiological differentiation, or more exactly, the “totality” of the organisms,i.e., their variety-in-unity. The second group of criteria, “increasing independence of environment” and “increasing individual autonomy”, is derived from the relationships of the organism to its environment and to other living forms, and stresses the “subsistence” of individuals,i.e., their greater or lesser degree of independence or self-sufficiency. Now since “totality” and “subsistence” are the decisive elements in a biological definition of the individual, it may besaid that the “biological ascent” of an organism is higher, the more perfect its totality and subsistence and therefore its individuality is.The criteria mentioned are not univocal. The reasons for this lack of clarity are varied. First of all, there is no univocal and complete definition of the biological individual, so that it cannot be exactly stated just what gives an organism a more or less perfect individuality. Then the lines, along which improvements are made, and according to which the one remains within the general structure and the other goes beyond the general structure , are so intimately and singularly bound together, that they cannot be cleanly distinguished, and their characteristic notes exactly described. For each representative of a general structure, regardless of its level, is necessarily fitted into an environment and somehow or other specialised. There are no types with only notes of the general structure which show in no direction an “improvment of adaption”, but only the signs of “biological ascent”. Finally, we only have fossil evidence for the development or deployment of the “great general structures” of the animal world, namely that of the vertebrates and of the different groups of invertebrates, not for the most interesting and most important, that is, their “biological ascent” to the level of organisation with which they are found in the Silurian or Cambrian periods. Only that would give us a deeper insight into the essence of “biological ascent”. (shrink)

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The first poems about the Prophet Muḥammad appeared while he was alive. These first examples, which are panegyrics (madīḥ, i‛tiẕār, fakhr and ris̱ā), largely reflect the characteristics of the pre-Islamic qaṣīda poetry. Due to the developments in the following centuries, the number of poems about the Prophet increased. And thus, a separate literary genre was formed under the name al-madīḥ al-nabawī. Especially the fact that sufi leaning poets contributed to the literary richness in this field. Another factor is the beginning (...) of the tradition of writing mawlid poems in memory of the birth of the Prophet Muḥammad. The thirteenth century was an important period for poems praising the Prophet Muḥammad. Two important poets emerged in this century. One of them is Egyptian poet al-Būṣīrī and the other is Baghdad's famous poet, Yaḥyā al-Ṣarṣarī. Even after his death, Ṣarṣarî’s works with high literary value were read and memorized in the circles of science, literature and Sufism. Due to his competence in the field, al-Ṣarṣarī was known as the poet of the Prophet and Ḥassān b. Thābit of his time. However, it is understood that his poems, which lost their importance in literary circles over time, were not studied as much as they deserved in the modern period. In this article, his life and works are introduced and basic language and stylistic features of his poems are examined. Also, the image of the Prophet in his poems was determined within the framework of the political conditions of the period.Summary: In the field of madīh nabawī, which first appeared in the ‘Asr al-Sa’āda and has continued to the present day, especially two names stand out in the 7th/13th century, when famous poets such as Macduddīn al-Vitrī (d. 662/1264), Ibn al-Muraḥḥal (d. 699/1300) and Ṣafiyyuddīn al-Ḥillī (d. 749/1348) were also raised. One of them is the Egyptian poet al-Būṣīrī (d. 695/1296), who left his mark on the field of madīh nabawī with his many poems, especially Qaṣīda Burda, and the other is the Iraqi poet Yahya al-Ṣarṣarī (d. 656/1258), who was named Shā‘iru Rasūlillāh (The poet of the Prophet) and Ḥassānu Vaḳtihī (Ḥassān of that period) because of the quality of his poems in this field.al-Ṣarṣarī, was born in the village of al-Ṣarṣar, near Baghdad, spent most of his life in the shadow of Baghdad’s political instability and the social collapse that developed in parallel. He was killed in 656/1258 by the Mongolian forces that invaded Baghdad. al-Ṣarṣarī was extremely knowledgeable in fiqh, hadith, language, and ‘ilm al-qirāa. Our poet adopted the views of the Hanbalī law school. In addition, he turned to Sufism and became a murīd (disciple) of Ali ibn Idrīs al-Ya‘kūbī, a student of Abdalqadīr al-Gīlanī who was accepted as the founder of Qādiriyya. He was closely attached to the Sunnah of the Prophet and was fond of reading the Quran. He was chaste and patient and was content with what he had himself. All his works are poetic and they all concern the madīh nabawī or fiqh.Since his poems, almost all of which are about the praise of the Prophet, have a high literary value, they were read, memorized and narrated for a long time in the circles of science, literature and Sufism. In terms of its structure, his poems are based on the traditional forms of Arab qasīda. In the introductory sections of his poems, he often expresses his longing for Madina. The main subject in poems is usually the Prophet and his superior features. In the last part, he usually says salāt for the Prophet and seeks help from him. It can besaid that he used simple language in his poems. The vocabulary reflects the characteristics of the urban life in which he lived. The source of inspiration for his poems are the Qur’an and especially the hadith of the Prophet. He uses the potential of literary arts as much as possible while conveying his feelings. But he does not allow the correct information to be lost due to these arts on a serious subject such as depicting the Prophet. We can see a lot of badī‘ (creative) art in some of his poems. But we can immediately understand that these arts do not spoil the beauty of his expression. The poet provides rhythm and harmony in his poetry with the meter and rhyme in accordance with the classical Arabic qasida rules. In addition, he strengthens the musicality in poetry with puns (jinās) and repetition.The influence of the instability of the region where al-Ṣarṣarī lived on his poems is obvious. According to him, the main reason for the terrible situation that Muslims were in was that they were away from the way of the Prophet. He thought that it would be possible to go back to the old peaceful days by following the way of the Prophet. Perhaps as a result of this opinion, he allocated his qasīda to the narration of the Prophet and his Companions. In his poems, he describes the Prophet with his names, superior qualities, physical and moral characteristics. He says that the sentences describing the Prophet are the ornament of poems and believes that praising him is a mean of salvation in the next world. He also hoped that the poems hesaid in order to achieve spiritual ascension would protect himself against the troubled events of the period.In his poems, especially on the occasion of mawlīd, al-Ṣarṣarī mentions the Prophet’s physical characteristics and likens his smiling face to a bright full moon, his brows to the letter nûn, his teeth to pearls. He describes the Prophet as a man with black eyes, broad shoulders, born with kohl-lined eyes, and who emanates a beautiful scent as a requirement of his creation. The poet, who also touches on the Prophet’s powerful address, states that his speech is more effective than Luqman’s wise words by virtue of his jawami‘ al-kalim (comprehensive speech) and faṣl al-khiṭab (clear speech), and that his soft address, which states nothing other than the truth, is a blessing from Allah. He additionally describes the Prophet’s plain words, easy to understand by all, as more valuable than jewels. al-Ṣarṣarī, who praises the Prophet in terms of morality with basic human virtues such as bashfulness, justice, modesty, and courage, emphasizes that he is, a paragon of patience, perseverance, kindness, and compassion through analogies such as, “his clothes are peace and perseverance”, his “cover is kindness and forgiveness”. In his world of imagery, the Prophet’s benevolence is so abundant like the rain that the clouds cannot compete with him. Also, he does not shame anybody for what he gives. He bestows the most valuable possessions like gold and camels. Even the respectable personalities of the tribe benefit from his grace. He is so generous that he is giving even when the clouds are stingy about giving rain during times of drought. He welcomes with a smile those who approach him with requests. The donations he makes privately are entirely satisfying.The image of prophethood in al-Ṣarṣarī’s poems, is centralized around the thought of nūr Muhammadī (prophetic light) and the miracles of the Prophet. He reminds that the Prophet never gave up despite the calamities he encountered and that he was supported with extraordinary events in various stages of his life since he was born, and reflects the understanding that the prophet is spiritually supporting the community with his nūr, and in the case the community follow his sunnah, overcoming the Mongolian attacks, which seems like a miracle, is possible. The mention of Qattāl (warrior), Māḥī (eliminator of disbelief), Ẓāhir, Ẓāfir, Manṣūr and Muẓaffar (victorious) among the Prophet’s names, especially those that evoke the superiority he gained in his fight against the disbelievers, giving greater prominence to his courage and valor among his virtues are also related to the political and social conditions of the period. The couplets about the Companions of the Prophet following the couplets that describe the Prophet’s valor, the emphasis of their aid to the Prophet, and the particular mention of their fighter spirit may be considered in the same context. Perhaps, in this way, the poet aims to boost the courage of the Muslims who are exposed to Mongolian attacks with respect to protecting their spiritual and holy values against the enemy. (shrink)

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Background: Cultivating internal whistleblowing among nurses is of paramount importance to nurse leaders. Yet, the literature on how nurse leaders can foster this phenomenon among nurses is limited. Additionally, the underlying mechanisms linking leadership behaviors to internal whistleblowing intentions remain underexplored. Aim: This study aimed to examine how ethical leadership is linked to internal whistleblowing intentions among nurses through the mediating effect of psychological safety. Research design: A multicenter cross-sectional research design was used for this study. Participants and research context: (...) This study involved 201 nurses working in three tertiary governmental hospitals across three cities in Egypt. Data were collected between October and December 2023, using an introductory information form, the Ethical Leadership Scale, the Psychological Safety Scale, and the Internal Whistleblowing Intentions Scale. Structural equation modeling was used to evaluate study hypotheses. Ethical consideration: Research Ethics Committee of Faculty of Nursing, PortSaid University, Egypt approved the study (reference number: NUR (6/8/2023)(28)), and each participant signed the informed consent form before participation in the study. Results: Ethical leadership was positively linked to nurses’ psychological safety and internal whistleblowing intentions. Psychological safety mediated the link between ethical leadership and nurses’ internal whistleblowing intentions. Conclusion: Our study suggests that nurse leaders can foster nurses’ intentions to blow the whistle internally by adopting ethical leadership behaviors and enhancing psychological safety among nurses. (shrink)

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continent. 2.1 (2012): 29–35. Translated by Vincent W.J. van Gerven Oei from Jeroen Mettes. "Politieke Poëzie: Enige aantekeningen, Poëtica bij N30 (versie 2006)." In Weerstandbeleid: Nieuwe kritiek . Amsterdam: De wereldbibliotheek, 2011. Published with permission of Uitgeverij Wereldbibliotheek, Amsterdam. L’égalité veut d’autres lois . —Eugène Pottier The modern poem does not have form but consistency (that is sensed), no content but a problem (that is developed). Consistency + problem = composition. The problem of modern poetry is capitalism. Capitalism—which has no (...) image: the unrepresentable Idea of “everything.” The problem is that a poem cannot be justified. There is no excuse for it. Political poetry— pure poetry—has to be problematic, though not in a mannerist way. Yes, its problem is first its own problem—poetry’s existence in the same world as the newspaper—but therefore also always everybody’s problem (the problem of any world at all). The cult of the sublime points at a suspect desire for transcendence, nostalgia for paradise lost (the womb?). Melancholia of the post-. But a problem neither sorrows nor mourns, it is alive, and the fact that it is alive is the problem—the problem for death (rigidity, the status quo). Our symbols and ideologies do not hide any god: symbolic = state; imaginary = human; real = money. Problem: the possibility of communal speech (poetry) in the absence of a “we.” Or: what is a “we” that is not a collective subject (or in any case is not a volonté générale )? What is a universal history that is not a History? This work was started in the shade of the anti-globalization protests at the end of November 1999. I considered N30 to be the closure of the nineties, of my adolescence, and of the a seemingly total extinction of social desire. From the beginning I was skeptical about the alterglobalization movement as the avant-garde of a new politics, but something was happening . Maybe this event did not show that, as the slogan would have it, “another world” is possible, but for me it indicated that such possibility was at least still possible. That naked possibility is carrying forward. And if the fundamental tone of this work sounds more desperate than utopian, this is not caused by the catastrophic sequence that since 1999 has plunged us ever deeper into the right-wing nightmare—a nightmare that this work also gives an account for—but because my hope as yet remains empty. Composition . Composition is no design, but the production of an autonomous block of affects (i.e. a POEM), rhythmically subtracted from the language of a community. A poem does something. Is something. New Sentence . Choosing the non sequitur as compositional unit has the advantage that an abstract composition is subjected to the stress of concrete, social references. Where there is a sentence, there is always a world. (This does not hold necessarily for words on their own.) And where sentences collide, something akin to a textual civil war takes place. It is not about “undermining” whatever, or de-scribing the raging global civil war, but about writing social (or even: ontological) antagonism -- including all its catastrophic and utopian possibilities. Minor resistance. Why would poetry be the no protest zone par excellence? It is nothing but protest, not simply qua “content,” but in its most fundamental essence: rhythm. Rhythm is resistance against language, time, and space, and the basis of (what we will continue to call) autonomy. Rhythm starts with the anti-rhythmic caesura as Hölderlin remarked about Sophocles, a disruption of the quotidian drone. The destruction of everything that is dead inside of us. The noise of the avant-garde has never been the representation of the noise of (post)modernity (from the television or shopping mall), but the sober noise of the systematic exchange of an unbearable worldview. The poet does not describe, but looks for a way out: There is a Grain of Sand in Lambeth that Satan cannot find Nor can his Watch Fiends find it, tis translucent & has many Angles But he who finds it will find Oothoons palace, for within Opening into Beulah every angle is a lovely heaven William Blake was not mad. And there has always been only one poetry: the poetry of paradise. The principle is that there is something in art (the essentially creative element) that is disgusted by that which, unlike art, does not aim for the supreme. Wonder is not supreme, tranquility is not supreme, beauty is not supreme. Even amusement is not supreme! The supreme is supremely open, “das Einfache,/ Das Schwer zu machen ist” 1 : paradise. That is abstract. Literally. For me it is not about a concrete imagination, an idyll or utopia. There is no doubt a need for that, but it is not so much the supposed lack of imagination or ideals (human rights are ideals), but a fundamental lack of desire (human rights are no desires) that we suffer from, and from which we do not need to remove Nietzsche’s label of “nihilism.” “We.” George Oppen: “ Of Being Numerous asks the question whether or not we can deal with humanity as something which actually exists.” What is less actual than humanity? Nowadays it appears as a lifeless ideology of cynical power politics. Or as what makes one think. It is a shame to be human. The event is the caesura that defines rhythm. Writing toward the event is not the description of the event, but marking an abstract and intense space in which the event may unfold and keep itself. It is a task. “Remember that thou blesseth the day on which I seized thee, because such is thy obligation.” The event is a contraction (or a series of contractions) with its own rhythm and unique qualities. It is more than an explosion or demonstration. But at the same time less. The endless repetition of images and stories in the media points to a fear for the indeterminate and indeterminable void of the event. In the end there is nothing to see. We do not live in disaster’s shade or miracle’s light, but rather in the rhythm, which is contracted time, having little to do with omnipresent representations. For this book I did not intend a rhythm of evental representations (a narrative rhythm), but a rhythm which would be an event itself , because it draws the border between artwork and history. My desire for a direct engagement with the “extra-textual reality” has nothing to do with the representation of “rumor in the streets.” (What has less street cred than representation?) Naturally, a poem is no historical event and does not change anything. But a poem is a part of history that wants to be repeated forever, constructed in such a way that it is worthy of repetition. It is a part of desire (composition) made consistent (durable). The “historical event” flares up and burns down, and has to burn down to be effective. The leftovers are images and stories (representations), History—no event. The artwork—that is the ambition— remains event (though monumental and inefficient/inoperable). (No wonder that a historical singularity, a revolution, reminds us of a work of art; the resurrection yearns for a judgment, an affirmation; everything depends on it.) Hence the title does not summarize the book, let alone contract its “content” into a quasi-transcendental signifier. The title is juxtaposed to the book, like everything else inside the book, and in that relation it precisely forms a part of it. The ideal work is an open whole, lacking nothing but to which everything may be added. I have been interested in this “everything,” the world, or as Isaid above: capitalism. “Everything” is not the space for “wonder”—a code word, a shibboleth for petty bourgeois imagination (I recognize myself in the strangest things, a speaking dog, a canal, a pond standing straight—oh my god). No. The world is a social world, not YOUR world, poet. Power is number one. I will call “Dutch,” or “shitty,” whatever denies this power. That hurts, but this pain is an expression of the desire in the world to write another world, or as Blanchot says, “the other of all worlds” 2 : the world. Not as what “is there,” but rather as that which urges for an escape from what “is.” This is a testament of how radical reality has become, for me—or rather, a writing body—in a having-been-written. I am not interested in the problem of “meaning” as misunderstood by literary scholarsi: “order” in “chaos,” “symbolization.” Bullshit. What is there, hop, hope, now: the meaning of the taste in my mouth. Bullshit. I am not interested in the frustration of interpretation; I am writing for readers who do not want to interpret. I do not know how many “professional readers” will hear the music of a paragraph like: Sun. Sushi. Volvo. I hope more than I would think. There is a suggestion (or rather, an actual production) of speed and infinitive owing to the absence of plosives, i.e. articulations such as /k/, /t/, or /p/. Can you hear the slick suaveness? Driving car dark, vocal chiaroscuro of the word “sushi.” The unstressed /i/ stands in the middle of dark vowels and thus acquires its own special out of focus , like a momentary flash or brilliance—an obscure light. It is not about recognizing a story, but about avoiding any story whatsoever: the car disappears in the glow, cars and raw fish have nothing in common except their articulation in a language that brings them together, blurring them. A world appears in its disappearance. For a moment, light is a metaphor for language, though it cannot be reduced to tenor. It is not necessary to be a linguist or philosopher to hear this—a “difficult” poem all too often becomes an allegory of its own impenetrable being-language. The only demand: leave your hermeneutical fetish at home. This was no interpretation. Most shit has been stolen etcetera. That is no longer interesting. You cannot shoot the body with information and let your lawyers reclaim the bullets. So every sentence has been stolen. Also the ones “out” “of” “my” “head.” Why would I be allowed to steal from myself and not from others? Man takes what he needs to move forward. Whatever he encounters, finds in front of him, “occurs” to him. The writer as text editor, or singing pirate. Nothing new here. Important difference with for example Sybren Polet’s 4 montage technique: anti-thematicism. Most of the time ferocious citation from whatever I was reading, listening to, ended up in, and so on. I wrote chapter 12 on my laptop while watching CNN. On the air instead of en plein air . I often employed search engines to generate material. Chapter 20 offers the purest example of this. Often I stop recognizing a particular citation after some time. It is not uncommon for a stolen sentence to conform itself to the paragraph in which it finds itself. Sometimes I nearly arbitrarily replace words. Arbitrariness as a guarantee for absolute democracy. It is a poetics of the non sequitur : a conclusion that does not follow from the premises, the strange element in the discourse. A discourse of strangers. No logical, narrative, thematic unity. There is unity in speed/flight. It has to be read linearly, but not necessarily (not preferably) from beginning to end. The shortest distance between two points is a straight line, but this line precedes every point. The middle, the acceleration, comes first. A point occurs where two lines cross. It has been written from up close, at the level of the tension between sentences. Nothing to be seen from a distance: no form except the exchange of form, no geometrical or mythical meaning. You have to get in, “groping toward a continuous present, a using everything a beginning again and again” (Stein). 5 In Dutch, experimental poetry has been mainly dense: a small rectangular form filled with a maximum amount of poetic possibility. But at the moment the poem starts to relax, the anecdotical content seems to increase. This is what is called “epic”: long, narrative. I believe that an epic is more than that, in fact something completely different. An epic is “a poem including history,” 6 a long poem tied up with the life of community, that as a whole does not need to be narrative. The American poets of the twentieth century (Pound, Williams, Zukofsky, Oppen, Olson, Silliman) have put the epic back on the map by interpreting the poem itself as a map, and writing it as navigation. They have invented the experimental epic, a genre that has generated little original following in “our” poetry. N30 is the middle part—“always start in the middle”—of a trilogy, the contours of which remain as of yet unclear, although each episode investigates one of the three “ecstasies of time”—past, present, future—concerning society X. N30 concerns itself with the PRESENT: not with the description of actual facts but of the rhythm and the intense depth in which facts appear to us. Where are we? We are camping in the desert. Sometimes we are looking at the stars. As opposed to maximum density and minimal tension (a characteristic of most (post-)experimental lyricism), I have sought a minimal density and maximum tension in this book, considered as a long non-narrative prose poem. On the one hand, the minimal density is obtained by the inherent formlessness of prose, on the other hand by the conscious refusal of any active (formal, non-rhythmic) synthesis: the poem tells nothing, shows nothing, has no theme. I did not seek maximum tension either by loading the quotidian with epiphanic radioactivity (“wonder,” confirmation from above), or by means of the intensity of the linguistic structure. I want an abstract tension, but social in its abstraction, in other words, not neutralized by and subjected to Form. Instead of form (transcendent): composition (immanent). The concept is series. Ideal: every unit is necessary for the efficacy of the others and the whole, their relation is purely linear, i.e. non-hierarchic, non-syllogistic, non-discursive, non-narrative. Sentence related to sentence like paragraph to paragraph and chapter to chapter; the whole means nothing and represents nothing. Inside the sentence: syntax (Chomsky’s tree, a type of parallel circuit), outside: parataxis (coordination, an asyntactic line through language and world). I consider duration—the energy of duration (rhythm)—to be the fundament of a poem, the temporal inclination to delimit a “space.” Being as consistency, its consistency. A spatial part of time is not merely a metaphor for an inevitable trajectory, an inescapable time, something like “our time.” Not merely—because rhythm comes from language and is not projected onto it; the poem derives from the world like a scent and a color and a life from a flower. A series, a sequence: nothing potential, but truly infinite—the movement of an infinitude. The infinite series = everything minus totality. That means that there is no container—no Form, no Self, no Image, no Structure, not even a Fragment—just “the prose of the world.” No representation, but also no staging of the impossibility of representation (the postmodern sublime). These are no fragments, no image of a fragmented world or personality, no cautious incantations around the Void. It does not exist. It is a movement. Buying bread, a flock of birds, a bomb falling—they do not depict or represent anything, not literally, not metaphorically. There is an Idea, which is however nothing more than a rhythm, in the same way that capitalism is nothing more than a pure function. Parataxis: the white space between two sentences stresses, which is nevertheless always there, also between words, even between letters: the out of focus of idle talk, the gutter, the irreducible Mallarméan mist which renders even the seemingly most transparent text legible. The white space suggests a neutral medium for free signification, a substance of language. A non sequitur is an element from a foreign discourse, which stresses the white space as space, and problematizes freedom for supra-sentential signification. I start by withdrawing material, leaving the initiative to the sentences. In general a word presupposes less often a discourse than a sentence. What discourse is presupposed by “dog”? We could think of several, but why would we? It is more probable that, when faced with the naked word, we think of its naked (dictionary) meaning, of its denotative signified. By means of two simple interventions we may also write the word as sentence: Dog. In no way this suggests the discourse from which this sentence originates, but in any case we’re presupposing one. This is shown by questions like: “Whose dog? Who’s a dog? What kind of dog?” Etc. (Sentences are question marks.) A sentence implies/is a microcosm—a subject, a verb, an object, and so on. Even an incomplete or ungrammatical sentence does so. My main fascination while writing this book is the worldly and social aspect of language, an aspect that often becomes invisible, or rather, transparent in narrativity—the stretching of sentences into stories. Narrativity organizes a new discourse and a new world, and places a sometimes all too dispersing relation of transparence in between. The conventional novel is the brothel of being. I do not intend to prohibit brothels, and I have certainly not intended to write an anti-novel (THIS IS A POEM), but I do consider narrativity (in general, in poetry, in the news, in daily life) to be ontologically secondary with regard to an immediate being in the world through sentences, also if the latter have been withdrawn from a narrative or otherwise externally structured discourse (which in that case would therefore be chronologically primary ). Naturally, two or more sentences are always in danger of telling stories or arguing, just like the world is always in danger of becoming an objective representation, facing us, strangers. That is why need to wage war—against representation and against the interface, against interaction. AGAINST THE “READER.” To the extent that a sentence is worldly, writing is a condensed global war, and in so far as there is ultimately only one world and one open continuum of languages, it is a global civil war. Nice subject for an epic. The elaboration of a singular problem—prose as the outside of poetry, the form of the novel as purely prosodic composition scheme—“expresses” the universal problem: capitalism as Idea of the world vs. poetry as language of an (im)possible community. The paragraphs are blocks of rhythmically contracted social material. By choosing the sentence as the basic compositional component, an abstract whole may contain social sounds, without telling a story or showing an image. Composition is subrepresentative —a rhythmic, passive synthesis, or rather: a synthesis of syntheses. I never write large blocks of prose in one sitting, because there is no obvious organizational vector —plot, theme, conscience—outside the inherent qualities of the material itself. Usually I write down one sentence, sometimes two, but rarely more than three. Those sentences are usually placed in the text which I am editing at the time. In fact, there is no original composition, new chapters split off from chapters which became too long during the editing process. (Revision mainly consists of adding and inserting, displacing and dividing; only during the last phase, when the text has gained enough consistency, there may be subtraction to tighten the composition; each chapter requires a season of daily revision). This constant revision, accompanied by a continuous influx of collective background noise (to speak with Van Bastelaere), 7 makes every chapter a block condensed (“historical” and “personal”) time. The block itself is a-personal and a-historic; it is ontologically autonomous. If there is such a thing as a spirit of the times, I do not try to offer an image of it, but rather to cancel something of it by erecting a monument of its own excrement within its own boundaries. Tuning and dis-tuning , “in de taal der neerslachtigen een eigen geluid doen klinken,” 8 in other words, desiring in an Elysian way. In this sense I have intended to be able to write a political poetry. The ultimate political poem is the epic, “the tale of the tribe.” I consider N30 to be a prolegomenon to a future epic (of which it in the end will form a part a structural moment, as introduction-in-the-middle), an extended pile on top of an epic as narrative, a question of the tribe and question of its history. I was burdened by too much satire, too much bullshit. But: satire willy-nilly = the only justifiable satire. Against the abstract universalism of the market (“globalism”): concrete disgust, a positive way of saying “No.” Moreover, disgust is a specifically total attitude, which ultimately concerns the world as a whole. I hate this or that, but I am disgusted by EVERYTHING (when I am disgusted), and so it appears that satire is in fact related to the epic, in so far as it concerns society, the cosmos, history. Maybe it is no coincidence that the Dutch literary canon knows no great poet of disgust; what could be more fearful to us than society, the cosmos, and history? The T-tendency (T from Tollens 9 ) clearly points into the direction of the small, friendly, ironic, melancholic, acquiescent, wondrous, and so on. The anti-political, anti-cosmic, anti-historical. (Why am I so philosophical? To scare away the Dutchies.) And most of all: the “poetical” (the pseudo-mysticism from the backyard). Yes, the N in N30 also stands for the Netherlands (just like 30 indicates the number of chapters). I was not in Seattle, I do not live in Iraq. But is not the whole world bleeding to death on Dutch paving stones? Let’s hope that we mowed away something with this total satire, also “in myself.” The arrogant stupidity that definitely thinks to know the essence of freedom (the free development of esthetic needs inside the void), that cannot take anything serious, only believes in the disciplined bestiality of the individual (“norms and values”) and the mere functioning of a social factory which finds no justification whatsoever outside its functioning (“get to work”)… Who knows. A certain aimed destruction leaves grooves and craters, mapping out a next adventure. Pound’s periplum : sailing while mapping the coasts. Immanent orientation. The terrain changes with the map, history changes with the poem. Maps never merely organize the chaos, transcendent schemes imposed on a formless Ding-an-sich . They organize from within, surfing. But they are most of all routes back into the chaos or forward to paradise (final identity of chaos and paradise; Schlegel: “ Nur diejenige Verworrenheit ist ein Chaos aus der eine Welt entspringen kann ”10). A poem is not only a piece of history, it is also a flight from history. Maps give chaos to the form of reality , open escape routes, break through representations, make us shivery and dazed. Paradise is immanent to a fleeting desire. History is the history of labor—this is Adam’s curse—and the poet works too: For to articulate sweet sounds together Is to work harder than all these, and yet Be thought an idler by the noisy set Of bankers, school masters, and clergymen The martyrs call the world 11 But: the poet works in paradise. The paradox of the artwork, the work that is no work, the piece of history that cannot be reduced to History—this is explained by The Space of Literature , a virtual space, an autonomous rhythm, not outside, but in the midst of the noise, a piece of paradise in hell, a postcard from the vale of tears addressed to paradise, to X. Political poetry means: a poetry that dares to think about itself, about its language and about its world and about the problematic relation between both, which is this relation as problem. A poetry that thinks at all, articulates its problem. It has nothing to do with journalism or morality or debate, let alone the law or the state. It has nothing to do with “criticism” if this means the replacement of incorrect representations by other, more correct representations. It has something to do with ethics in the sense of learning to live. It has something to do with the community and the language of the community (whichever that may be) and the role of the poet regarding the community. It concerns justice without judgement or measure. In the end the just word is just a word , to paraphrase Godard: it is from a future that is unimaginable. It Is no rational engagement, but an aversion against everything that obstructs life, and love for everything what is worthy of having been loved. The world is engaged with me, not the other way round. First Exodus, then Sinai. A desire does not start with an agenda. To answer the question whether I am really so naive as to want to change the world: “We only want the world.” Justice is the world appealing to us to liberate it from all possible chains, from each organization and inequality, to be it, smooth, equal, under a clear sky—a desert and a people in a desert. That moment between Egypt and the Law. It is not a revolution, but the sky above the revolution. Poetry = the science of escape. There is no art that we already know. The weakness of modernistic epic poetry seems to me to be the unwillingness to completely abandon narrative as a structural principle, in favor of a composition “around” or from an event. The China Cantos and Adams Cantos are the low point, and the Pisan Cantos the high point of Pound’s poetry. Two types of research: archival representation of the past vs. ontology of the present (which virtually presupposes the entire history). Presupposing an event means that it is impossible for the poet to stage his own absence, but in no way makes the work personal. An event is the unknown, the new invading into the business as usual, so also the personal. The question heading this research is not: “Who am I?” but “What is happening?” The book is as little illegible as Mondrian’s work is invisible. Form is of interest only to the extent that it empowers liberation. Ron Silliman So no formalism, but what it means to live in this world and to have a future in it. I want something that holds together that’s not smooth. Bruce Andrews The past above, the future below and the present pouring down: the roar, the roar of the present, a speech— William Carlos Williams If my confreres wanted to write a work with all history in its maw, I wished, from the beginning to start all over again, attempting to know nothing but a will to create, and matter at hand. Ronald Johnson NOTES 1) “The easy thing/ that is difficult to make.” Bertold Brecht, Lob des Kommunismus . (All footnotes are the translator’s) 2) Maurice Blanchot, The Space of Literature , trans. Ann Smock. Lincoln/London: University of Nebraska Press (1989), 75. 3) Mettes uses the word “Neerlandicus,” which refers to scholars of Dutch language and literature. 4) Dutch poet. 5) Gertrude Stein. “Composition as Explanation.” A Stein Reader . Ed. Ulla E. Dydo. Evanston, IL: Northwestern University Press (1993), 495-503. 6) Ezra Pound. 7) Flemish poet. 8) “Resounding an original sound in the language of the despondent.” A. Roland Holst, De afspraak . 9) Dutch poet. 10) “Only such a confusion is a chaos which can give rise to a world.” 11) W.B. Yeats, “Adam’s Curse.&rdquo. (shrink)

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Verschwörungstheorien (VTn) sind in der erkenntnistheoretischen Literatur wiederholt mit skeptischen Hypothesen verglichen worden: Beide entzögen sich der empirischen Überprüfung, indem sie sich gegen Gegenbelege immunisierten. Im Falle von VTn bestehe die Immunisierung darin, dass vermeintliche Gegenbelege ungeprüft auf Vertuschungs- oder Täuschungshandlungen der Verschwörer zurückgeführt würden. Eine genauere Rekonstruktion der Täuschungsthese und ein genauerer Blick auf die Immunisierungsthese fördern aber eine Reihe von Disanalogien zutage: Im Unterschied zu skeptischen Hypothesen behaupten VTn das eigene Szenario als real und schreiben die Täuschung nur (...) der Fremdgruppe zu. Damit besteht bei VTn auch nicht die für skeptische Hypothesen typische Symmetrie der Beleglage: Keine Partei diagnostiziert ein Patt, jede weist vielmehr die angeführten Belege der Gegenseite zurück. VTn entziehen die Täuschungsthese auch nicht jeder möglichen Überprüfung, wie es das Szenario des bösen Dämons tut, sondern kommen in unterschiedlichen Graden der Selbstimmunisierung vor. Die epistemischen Defizite von VTn und die Untugenden ihrer Verfechter treten deutlicher hervor, wenn man den Fokus von der Verschwörungsthese auf die Dynamik ihrer Verteidigung und ihre Ähnlichkeiten zu degenerierenden Forschungsprogrammen verschiebt. -/- In the epistemological literature, conspiracy theories (CTs) are often compared with skeptical hypotheses: Both aresaid to resist empirical refutation by immunising themselves against counterevidence. In the case of CTs, the trick is to explain away alleged counterevidence by cover-ups or deceptive acts on the part of the conspirators. However, a more precise reconstruction of the deception thesis and a closer look at the immunization thesis reveal a number of disanalogies: Unlike skeptical hypotheses, CTs claim their own scenario to be real, while attributing deception only to the outgroup. Correspondingly, CTs do not exhibit the balance of evidence typical of skeptical hypotheses: Neither party considers the evidence to be symmetrical, each rejects the evidence adduced by the opposing party. Unlike the evil demon scenario, the deception thesis in CTs is not entirely uncheckable. Rather, different CTs exhibit varying degrees of self-immunisation. The epistemic deficiencies of CTs and the epistemic vices of their proponents can be better brought out by shifting the focus from a CT’s claim to the dynamics of defending it and the similarities to degenerating research programmes. (shrink)

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: ‘Alā’ al-Dawla al-Simnānī (d. 736/1336) was a Kubrawī sheikh lived in Simnān one hundred years after Ibn al-Arabī (d. 638/1240). He authored around ninety works in Arabic and Persian on various fields within Sūfism, raised many disciples. His contribution to the sūfī tradition mainly come to forefront regarding problems like unity, latāif (subtle organs), rijāl al-ghaib (men of the unseen), wāqia (dream-like mystical experiences) and tajallī (manifestation). Simnānī’s understanding of the unity influenced subsequent sūfī’s and specifically Ahmad Sirhindī (d. (...) 1034/1624) and his sheikh Bāqībillah’s (d. 1012/1603) views of the unity overlap with Simnānī’s one. In Maktūbāt, Sirhindī who developed the idea of unity of the seen against the unity of the existence expresses that his understanding of being is the same with Simnānī’s one. Simnānī is also known as the first critic of Ibn al-Arabī’s conception of the unity among sūfī’s. Such that, whenever his name is mentioned the first thing comes to one’s mind has been his criticism against Ibn al-Arabī. However, his criticism against Ibn al-Arabī was not studied as a whole looking at his ouvre. Studying Simnānī’s works, it is seen that his criticism is concentrated on two main problems. First is Ibn al-Arabī’s employing the concept wujūd al-mutlaq (absolute being) for God. He maintains that it is not convenient to use this concept for al-Haq. His second criticism is against a sentence mentioned in al-Futūhāt: “سبحان من أظهر الأشياء وهو عينها”. In this article, causes for Simnānī’s critiques will be discussed and both sūfī’s conceptions of wujūd al-mutlaq and ‘ayn (quintessence) will be studied.Summary: One of the famous names in the Kubrawī tradition, ‘Alā’ al-Dawla al-Simnānī is a sheikh who lived in the city of Simnān in the contemporary Iran between 659-736/1261-1336. In his youth, he served in the service of Arghūn Khan (r. 1284-1291) in the Īlkhānid Palace; and later, after a spiritual experience, he left the palace and turned to a Ṣūfī life. For a certain period, he continued worshipping and riyādhat (spiritual fight against the evil commanding self) on his own, and looked for a guide convenient to his character. Eventually, he became the disciple of the Kubrawī sheikh in Baghdad, Nūr al-Dīn ʿAbd al-Raḥmān Isfarāyīnī (d. 717/1317), and obtained ijāzah (permission) for irshād (guidance). After that, with the instruction of his sheikh, he went back to Simnān; and spent rest of his life with guiding his disciples and writing scholarly works. He authored around ninety works in Arabic and Persian on various fields within Sūfism. His contribution to the sūfī tradition mainly comes to forefront regarding problems like unity, latāif, rijāl al-ghaib, wāqia and tajallī; and influenced subsequent sūfī’s. Simnani’s influences can best be seen on the founder of the Mujaddidiyya branch of Naqshbandiyya, Ahmad Sirhindī (d. 1034/1624), and Sirhindī’s sheikh Bāqībillah (d. 1012/1603). In a letter Bāqībillah wrote to Sirhindī, he mentions certain differences between Simnānī’s understanding of unity and unity of the existence by stating that Simnānī’s path is not that of unity of the existence, and that his shuhūd (seen) is the most perfect shuhūd. Also in the Maktūbāt, Sirhindī expresses that his understanding of being is the same with that of Simnānī’s. Simnānī is also known as the first critic of Ibn al-Arabī’s conception of being and unity among sūfī’s. It would not be incorrect to say that he is more famous for this critique so much so that whenever his name is mentioned the first thing comes to one’s mind has been his criticism against Ibn al-Arabī. The main reason for this is that a letter Simnānī wrote to one of the followers of Ibn al-Arabī, ʿAbd al-Razzāq al-Kāshānī (d. 736/1335) in which Simnānī criticizes Ibn al-Arabī’s conception of unity, was included in the famous work of Abd al-Raḥmān Jāmī (d. 898/1492), Nafakhāt al-uns. This letter’s presence in the Nafakhāt played a vital role in its publicity. For this reason, it can besaid that Nafakhāt made Simnānī famous. Yet, it should also besaid that the fame stemming from Nafakhāt is incomplete and it is just about one aspect of Simnānī, a scholar who authored dozens of books on the Sūfism. Moreover, it is not correct to defend that Simnānī’s statements in that letter reflects a full picture of his opinion about Ibn al-Arabī. Hence, to have a better understanding of his criticism and thoughts about Ibn al-Arabī, one should explore other works of Simnānī as well. Studying Simnānī’s works, it is seen that his criticism is concentrated on two main problems. First is Ibn al-Arabī’s employing the concept wujūd al-mutlaq for God. His second criticism is against a sentence mentioned in al-Futūhāt: “سبحان من أظهر الأشياء وهو عينها”. To understand the first criticism, one needs to know the meaning both sūfī’s attribute to the concept of wujūd al-mutlaq; and for the second the meaning they attribute to the concept of ‘ayn. First, it should be known that Ibn al-Arabī did not think of being as a form category the members of which are beings. To the contrary, he uses wujūd exclusively for the Eternal, and refrains from using the concept of wujūd for the creation; and calls them mawjūd. In other words, Ibn al-Arabī differentiates between being and existence; and limits the concept of being only for the al-Haqq. Ibn al-Arabī states this view repeatedly in statements such as “al-Haqq (the Truth) is being; things, however, are attributes of being.” What Ibn al-Arabī means by wujūd al-mutlaq is al-Haqq who is wajib al-wujūd (the Necessary Being) and free from all restrictions. Thus, in a certain sense wujūd al-mutlaq means wajib al-wujūd. By writing that “Wujūd al-Haqq is the essence of wajib al-wujūd who is qualified with the perfect attributes of eternity and infinity. Absolute Being is the actions emanating from these attributes. Wujūd al-Muqayyad (the Limited Being) is the outcome that comes into existence as a result of these actions”, Simnānī explicitly states that for him Absolute Being is the actions of al-Haqq. What one can understand from the statements of both sūfī’s is that while by wujūd al-mutlaq Ibn al-Arabī refers to wajib al-wujūd (i.e. the essence of al-Haqq), for the same term Simnānī refers to actions of al-Haqq. Since in criticizing Ibn al-Arabī, Simnānī takes into account his own definition of the term Wujūd al-Mutlaq as the actions of al-Haqq, his criticisms are not valid. In fact, both exonerate al-Haqq from all the conditions. However, while Ibn al-Arabī chooses to verbalize the existence of God with the concept of “Absolute Being”, Simnānī only approves to express the existence of God with the concepts of wājib al-wujūd and al-Wujūd al-Haqq and differing from Ibn al-Arabī attributes the meaning of the actions of God to the concept of Absolute Being.Simnānī’s second critique against Ibn al-Arabī is related to this sentence: “سبحان من أظهر الأشياء وهو عينها”. An annotation that is written by Simnānī on a page which is out of his gloss on al-Futūhāt is highly harsh reads as follows: “O, followers of the most deviant leader! If you hear that one says that your sheikh is identical with his beard, put the claim that he is identical with his rejectomenta aside, should you accept this and tolerate him?” It is understood from these sentences that Simnānī considers the concept “al-ayn” as the essence of that thing. Though, the word “al-ayn” is one of the most multi-meaning word in the Arabic language and in Ibn al-Arabī’s works it is used with various meanings such as eye, the quintessence, spring, water source, tangible being of a thing, the essence of a thing and so on. The usage as “the essence of a thing” is very much common in Ibn al-Arabī’s works. It is interesting that while this word has so many meanings, Simnānī takes one meaning as base and blaspheme against Ibn al-Arabī. It is obvious that the main cause for Simnānī’s critique against Ibn al-Arabī in both problems is his attribution to the concepts different meanings than Ibn al-Arabī and then judging him in the context of his attributes. (shrink)

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Eine Person, die zu anderen etwas sagt oder einen Text schreibt, der vielen zugänglich ist, sollte antizipieren, welche Effekte ihre Rede haben könnte. Sie sollte sich in ihre möglichen Rezipienten einzufühlen versuchen. Umgekehrt sollte sich eine Person, die sich anderen zuhörend oder lesend zuwendet, bemühen, zu verstehen, was ihr gesagt worden ist und was die Autorin, die sie gerade liest, gemeint haben könnte. Mündliche und schriftliche Kommunikation funktioniert nur bei gegenseitiger Empathie von ›Sender‹ und ›Empfänger‹. Gegenwärtig wird vor allem Redenden (...) und Schreibenden die Verantwortung aufgebürdet, sich in diejenigen, an die sie sich richten, einzufühlen. Bei toten Autoren ist dies absurd. Sie konnten sich nicht in uns heute einfühlen. Haben wir nicht die Pflicht zu verstehen, wie sie es gemeint haben könnten? Haben wir nicht die Pflicht, die Eigendynamik der Entwicklungsprozesse der Sprache zu berücksichtigen, wenn wir anderen, vor allem toten Autoren, vorwerfen, sie würden uns mit ihren Äußerungen verletzen? Sollte, bevor ein solcher Vorwurf erhoben wird, nicht erforscht werden, mit welcher Intention eine Äußerung gemacht wurde? A person who says something to others, or writes a text that is accessible to many, should try to anticipate what effects her speech or writing might have. She should try to empathize with her potential audience. Conversely, a person who directs her attention to a speaker or an author should try to understand what wassaid, and what the author she is reading might have meant. Oral and written communication work only if there is mutual empathy between ›sender‹ and ›receiver‹. In today’s world, however, the responsibility to empathize is mainly demanded from those who speak and write. They are expected to anticipate how those who listen and read may feel. As applied to dead authors this demand is absurd. They could not anticipate how ›we‹ may feel today when reading their words. Is it not ›our‹ responsibility today to try and understand what they might have meant? Is it not ›our‹ duty to think about the ways language develops when we accuse deceased authors of hurting our feelings? Should ›we‹ not investigate those authors’ intentions before we make such accusations? (shrink)

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In diesem Beitrag werde ich die Wege untersuchen, auf denen Moraltheoretiker philosophischen Sinn in der These entdecken könnten, daß das Gesetz die moralische Schlechtigkeit von Personen dadurch tolerieren sollte, daß es den Bürgern Rechte zuerkennt, moralisch Falsches zu tun. Dabei vernachlässige ich Fälle, in denen diese Toleranz deshalb angemessen erscheint, weil die Moralität des in Rede stehenden Verhaltens ungewiss oder jedenfalls unter gleichermaßen vernünftigen Personen hinreichend umstritten ist, so daß die Gewährung von Freiheit auch für den Staat als das angemessene (...) Mittel erscheint, die Problematik zu lösen. Stattdessen werde ich mich auf Fälle konzentrieren, in denen der Gesetzgeber davon überzeugt ist, daß das betreffende Verhalten tadelnswert ist, so daß weder Zweifel noch Uneinigkeit über die Bewertung des Verhaltens als ausreichende Gründe dafür genannt werden können, daß der Staat sich der Sache nicht annimmt.Wie ich im 1. Teil zeige, kann sowohl von konsequentialistischen als auch von deontologischen Moraltheorien angenommen werden, daß sie unmoralisches Verhalten erlauben, das keine Verletzung von konsequentialistischen bzw. deontologischen Pflichten darstellt. Regel-Konsequentialisten verlangen Toleranz für akt-konsequentialistisch betrachtete Verstöße, sofern sie im Rahmen ihrer Regeln erfolgen; und Deontologen fordern Toleranz für kategorisch erlaubte Taten, die sub-optimale Konsequenzen haben. Im Hinblick darauf, daß wir eine Tugenpflicht haben könnten, uns zu Personen zu entwickeln, die deontologische Erlaubnisse nicht mißbrauchen, untersuche ich eine Reihe von Gründen, die es nahe legen, daß diejenigen, die sich einer Moraltheorie der Tugendpflichten verbunden fühlen, die die Besorgnis um Handlungen durch eine Besorgnis um den Charakter der Person ersetzt, gleichwohl gute Gründe dafür hat, die Kultivierung eines guten Charakters außerhalb der Reichweite des Staates zu belassen.Die Problematik wird schwieriger, wenn wir von den unmoralischen Handlungen, die keine Pflichten verletzen , zu den unmoralischen Handlungen übergehen, die solche Pflichten verletzen. Kann ein Konsequentialist sich damit einverstanden erklären, daß der Staat Personen die Freiheit zugesteht, etwas zu tun, was konsequentialistisch verboten ist? Kann ein Deontologe nicht nur die Freiheit, Erlaubnisse zu missbrauchen, verteidigen, sondern auch die Freiheit, kategorische Verbote zu verletzen? Im 2. Teil des vorliegenden Beitrages vertrete ich die These, daß es durchaus einleuchtende Gründe dafür geben mag, daß Freiheit entweder intrinsisch oder instrumentell gut ist, um andere intrinsisch gute Dinge zu bewirken, in welchem Fall Konsequentialisten gute Gründe dafür haben, daß der Staat grundsätzlich moralische Schlechtigkeit tolerieren sollte, oder sie zumindest dann tolerieren sollte, wenn dies der Preis dafür ist, größeres Gutes zu befördern. Im 3. Teil behaupte ich, daß selbst unsere beste deontologische Theorie Maximen in sich aufnehmen kann, die es dem Gesetzgeber kategorisch verbieten, den Bürgern die Verletzung kategorischer Maximen zu verbieten. So kann es dem Gesetzgeber z.B. verboten sein, in die Privatsphäre der Bürger einzugreifen, um das Fehlverhalten von Bürgern zu ermitteln. Oder es kann dem Gesetzgeber auferlegt sein, nicht etwas zu verbieten, wenn er dieses Verbot nicht gegenüber allen Bürgern durchsetzen kann.Das Ergebnis meiner Analyse ist, daß die Theorie liberaler Toleranz nicht von der Behauptung vernünftigen Zweifels und der Uneinigkeit zwischen Gesetzgeber und Bürgern abhängt, wie es unter liberalen Politikwissenschaftlern oftmals voraus-gesetzt wird. Selbst dann, wenn vernünftige Personen sich darüber einig sind, daß eine bestimmte Art von Verhalten unmoralisch ist, und selbst dann, wenn bei dem Gesetzgeber kaum Zweifel an der Unmoralität des Verhaltens vorhanden sind, gibt es doch schwerwiegende moralische Gründe dafür, weshalb der Gesetzgeber moralisch verpflichtet sein kann, die Begehung unmoralischer Handlungen zu tolerieren. In this article I explore the ways in which moral theorists might make philosophical sense of the claim that the law ought to tolerate moral wickedness by according citizens legal rights to do moral wrongs. I set aside cases in which tolerance is proper because the morality of the conduct in question is uncertain or sufficiently contested by equally reasonable persons so as to make liberty the appropriate default solution for the state. Instead, I confine my inquiry to cases in which lawmakers are confident that the conduct in question is blameworthy, so that doubt and disagreement cannot besaid to be sufficient reasons for staying the hand of the state. As I argue in Part I, both consequentialist and deontological moral theories can be thought to permit immoralities that are not violations of consequentialist or deontological obligations. Rule-consequentialists require tolerance of act-consequential wrongs that are done in the name of their rules; and deontologists require tolerance of consequentially sub-optimal deeds that are categorically permitted. While we may have aretaic obligations to become the kinds of persons who do not abuse deontological permissions, I explore a series of reasons to think that those who subscribe to an aretaic moral theory that substitutes concerns for character for concerns for actions will nevertheless have good grounds to place the cultivation of good character beyond the scope of the state. The question is harder when we move from immoralities that do not violate obligations to immoralities that do violate such obligations. Can consequentialists make sense of the state according persons liberty to do what is consequentially prohibited? Can deontologists defend not just the liberty to misuse permissions but the liberty to violate categorical prohibitions? I argue in Part II that there may be sound arguments for why liberty is either intrinsically good or instrumentally good for the achievement of other intrinsically good things, in which case, consequentialists have sounds reasons for supposing that the state ought to tolerate wickedness, tu cour , or tolerate it when it is a price that purchases greater goods. And I argue in Part III that our best deontological theory may contain within it maxims that categorically prohibit legislators from prohibiting violations of categorical maxims on the part of citizens. For example, they may be enjoined from invading citizens' privacy in the ways required to detect citizens' wrongdoing; or they may be enjoined not to prohibit what they cannot equally enforce against all. The upshot of my analysis is that a theory of liberal tolerance does not depend upon claims of reasonable doubt and disagreement amongst lawmakers and citizens, as is so often supposed amongst liberal political theorists. Even if reasonable persons agree that a kind of conduct is immoral, and even if lawmakers are in little doubt about its immorality, there are powerful moral reasons why lawmakers might be morally obligated to tolerate its persistence. (shrink)

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RésuméLe problème de l'irrationnel tel qu'il a été abordé au cours du Colloque n'a peut‐ětre pas suffisamment souligné l'idée que la rationalité ne s'applique fondamentalement qu'à une connaissance; si elle s'applique secondairement à une action, c'est en tant que représentée. On tente de déterminer les conditions de rationalité d'une représentation de phénomène ou d'action. On est alors amené à distinguer deux niveaux de rationalité, l'un proprement logique, l'autre topique, réflexif et méta‐critique.Summary There is a feature of rationality that does not (...) seem to have been sufficiently brought out during the Symposium: fundamentally, rationality only applies to knowledge, not to action. It can secondarily refer to actions, but in so far as they are represented actions. The author tries to determine the conditions required for the representation of phenomena or actions to besaid rational or irrational. He is led to distinguish two levels of rationality, the one logical, proprio sensu, the other topical, reflexive and meta‐critical.ZusammenfassungDas Problem der Irrationalität, wie es während des Kolloquiums angegangen wurde, berücksichtigt zu wenig den Punkt, dass Rationalität grundlegend nur auf Wissen angewendet wird; wenn der Begriff sich sekundär auf eine Handlung bezieht, so handelt es sich um diese als eine vorgestellte. Man versucht, die Bedingungen der Rationalität für die Vorstellung eines Phänomens oder einer Handlung zu bestimmen. Entsprechend muss man zwei Stufen der Rationalität unterscheiden, nämlich eine eigentlich logische und die topische, reflexive oder metaktritische. (shrink)

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This twelfth volume of Collected Papers includes 86 papers comprising 976 pages on Neutrosophics Theory and Applications, published between 2013-2021 in the international journal and book series “Neutrosophic Sets and Systems” by the author alone or in collaboration with the following 112 co-authors (alphabetically ordered) from 21 countries: Abdel Nasser H. Zaied, Muhammad Akram, Bobin Albert, S. A. Alblowi, S. Anitha, Guennoun Asmae, Assia Bakali, Ayman M. Manie, Abdul Sami Awan, Azeddine Elhassouny, Erick González-Caballero, D. Dafik, Mithun Datta, Arindam Dey, (...) Mamouni Dhar, Christopher Dyer, Nur Ain Ebas, Mohamed Eisa, Ahmed K. Essa, Faruk Karaaslan, João Alcione Sganderla Figueiredo, Jorge Fernando Goyes García, N. Ramila Gandhi, Sudipta Gayen, Gustavo Alvarez Gómez, Sharon Dinarza Álvarez Gómez, Haitham A. El-Ghareeb, Hamiden Abd El-Wahed Khalifa, Masooma Raza Hashmi, Ibrahim M. Hezam, German Acurio Hidalgo, Le Hoang Son, R. Jahir Hussain, S. Satham Hussain, Ali Hussein Mahmood Al-Obaidi, Hays Hatem Imran, Nabeela Ishfaq, Saeid Jafari, R. Jansi, V. Jeyanthi, M. Jeyaraman, Sripati Jha, Jun Ye, W.B. Vasantha Kandasamy, Abdullah Kargın, J. Kavikumar, Kawther Fawzi Hamza Alhasan, Huda E. Khalid, Neha Andalleb Khalid, Mohsin Khalid, Madad Khan, D. Koley, Valeri Kroumov, Manoranjan Kumar Singh, Pavan Kumar, Prem Kumar Singh, Ranjan Kumar, Malayalan Lathamaheswari, A.N. Mangayarkkarasi, Carlos Rosero Martínez, Marvelio Alfaro Matos, Mai Mohamed, Nivetha Martin, Mohamed Abdel-Basset, Mohamed Talea, K. Mohana, Muhammad Irfan Ahamad, Rana Muhammad Zulqarnain, Muhammad Riaz, Muhammad Saeed, Muhammad Saqlain, Muhammad Shabir, Muhammad Zeeshan, Anjan Mukherjee, Mumtaz Ali, Deivanayagampillai Nagarajan, Iqra Nawaz, Munazza Naz, Roan Thi Ngan, Necati Olgun, Rodolfo González Ortega, P. Pandiammal, I. Pradeepa, R. Princy, Marcos David Oviedo Rodríguez, Jesús Estupiñán Ricardo, A. Rohini, Sabu Sebastian, Abhijit Saha, Mehmet Șahin,Said Broumi, Saima Anis, A.A. Salama, Ganeshsree Selvachandran, Seyed Ahmad Edalatpanah, Sajana Shaik, Soufiane Idbrahim, S. Sowndrarajan, Mohamed Talea, Ruipu Tan, Chalapathi Tekuri, Selçuk Topal, S. P. Tiwari, Vakkas Uluçay, Maikel Leyva Vázquez, Chinnadurai Veerappan, M. Venkatachalam, Luige Vlădăreanu, Ştefan Vlăduţescu, Young Bae Jun, Wadei F. Al-Omeri, Xiao Long Xin.‬‬‬‬‬‬. (shrink)

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Normal 0 21 false false false ET X-NONE X-NONE /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-qformat:yes; mso-style-parent:""; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin-top:0cm; mso-para-margin-right:0cm; mso-para-margin-bottom:10.0pt; mso-para-margin-left:0cm; line-height:115%; mso-pagination:widow-orphan; font-size:11.0pt; font-family:"Calibri","sans-serif"; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:"Times New Roman"; mso-fareast-theme-font:minor-fareast; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi;} Man könnte sagen, dass Aristoteles so etwas wie eine traditionelle und dominierende Auffassung der Entscheidung in der westlichen Philosophie gründet. Das Ziel dieses Aufsatzes ist es, diese Auffassung von Aristoteles zu entwerfen, einige ihrer wichtigsten (...) Probleme anzusprechen, und sie damit zu kontrastieren, was ich Jacques Derridas häretische „Konzeptualisierung“ der Entscheidung nennen würde. Es wird gezeigt, dass diese häretische Thematisierung von Derrida nicht nur und einfach mit dem traditionellen aristotelischen Begriff bricht, sondern vielmehr auch zu Recht einige seiner wichtigsten Züge auf solcher Weise schärft, dass von diesem radikalisierten Standpunkt die Behandlung von Aristoteles als die Annullierung der Entscheidung zum Vorschein kommt. Es wird zudem impliziert, wie Derridas häretische Auffassung die Erneuerung der Ethik und Politik mit sich bringt. Normal 0 21 false false false ET X-NONE X-NONE /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-qformat:yes; mso-style-parent:""; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin-top:0cm; mso-para-margin-right:0cm; mso-para-margin-bottom:10.0pt; mso-para-margin-left:0cm; line-height:115%; mso-pagination:widow-orphan; font-size:11.0pt; font-family:"Calibri","sans-serif"; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:"Times New Roman"; mso-fareast-theme-font:minor-fareast; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi;} It might besaid that Aristotle institutes something like a traditional and dominating concept of decision in the philosophical tradition of the West. The aim of this article is to outline that concept of Aristotle, touching on some of its most important problems, and contrast it with what I would call Jacques Derrida’s heretical understanding of decision. It will be shown that this heretical “conceptualization” by Derrida doesn’t simply and merely break with, or depart and differ from, the traditional Aristotelian concept but rather also justifiably sharpens some of its most central features in such a way that from that radicalized point of view the treatment of Aristotle comes to appear as the very annulment of decision. It is moreover implied how Derrida’s heretical understanding of decision entails a renewal of ethics and politics. (shrink)

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Nūr Muḥammad is one of the teachings in Sufism that studies the beginning of the creation of the universe. The Sufis discussed Nūr Muḥammad through God's tajallī (manifestation), and they believed that only Insan Kamil (Perfect Humans) possessed the perfection of His tajallī. This Sufi theory can be comprehended through the dhawqi approach. This research will deal with Nūr Muḥammad's theory of Sufism through the perspective of Tijaniyah Tarekat. The data for this study was obtained through library research utilizing a (...) documentary technique. The collected data will be analyzed using the descriptive analysis method. This study finds that the Tijaniyah Tarekat is a Sufism institution that bases its teachings and practices on the concept of Nūr Muḥammad in the form of ṣalawāt al-fātiḥ and ṣalawāt jawharah al-kamāl. This Tarekat's elucidation of Nūr Muḥammad is also built on and consistent with the explication of authoritative Sufis in Islam's intellectual and spiritual tradition. (shrink)

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The Acehenese Islamic educational institution, dayah, has played a major role in institutionalisation of Islam among the Acehness. the development of diversity in community. As a traditional institution, the dayah system has developed and successfully translated principles of modernity through the establishment an integrated educational system. This article examines the modernization of Darul Mukhlisin in Central Aceh and its characteristic in modernising its educational system. The modernization of the education system is characterized by changes in the aspects of objectives, Teungku (...) and the students of dayah, implementation of an integrated curriculum, the treasury of contemporary books, use of active strategies and varieties of educational methods, environmental changes, the application of test and non-test evaluation types, and so forth. This article further argues that the Darul Mukhlisin has been successfully adopting the dayah system into modern principles of modern management in educational institution. The Darul Mukhlisin resorts as an important agent for religious education, producing learned Muslims who contributes to the development of the Acehness. (shrink)

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The Malaysian government recognises the potential contribution of biotechnology to the national economy. However, ongoing controversy persists regarding its ethical status and no specific ethical guidelines have been published relating to its use. In developing such guidelines, it is important to identify the underlying principles that are acceptable to Malaysian society. This paper discusses the process of determining relevant secular and Islamic ethical principles and establishing their similarities before harmonising them. To achieve this, a series of focus group discussions were (...) conducted with 23 knowledge experts representing various stakeholders in the biotechnology community. Notably, several principles between the secular and Islamic perspectives are indirectly or directly similar. All the experts agreed with the predominant six ethical principles of secular and Islamic philosophy and their importance and relevance in modern biotechnology. These are beneficence and non-maleficence as the main or overarching principles, the preservation of religious and moral values, the preservation of the intellect and the mind, the protection of human safety, the protection of future generations, and protection of the environment and biological diversity. Several adjustments were made to the terminologies and definitions of these six principles to formulate acceptable guiding principles for the ethics of modern biotechnology in Malaysia. These can then be adopted as core values to underpin future national guidelines on modern biotechnology ethics. These principles will be particularly important in guiding the policy makers, enforcers, industries and researchers to streamline their activities. In so doing, modern biotechnology and its products can be properly managed without jeopardising the interests of the Muslim community as well as the general public. Importantly, they are expansive and inclusive enough to embrace the religious sensitivity of diverse quarters of Malaysia. (shrink)

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This article discusses Islam and homo deus as a new agenda for humanity’s future. This article tries to explain the reading of homo deus and the problems of humanity in the future. Likewise, regarding the issue of immortality and human happiness in the future from an Islamic perspective. This article tries to analyze the problem using the library research model in carrying out an analysis of the main problem. Humans to fight death and the problems that humans expect in the (...) future to maintain eternity feel like a god who will live eternally in the world. It is not only immortality in the world that modern humans will achieve, but how humans live in the world and gain happiness. True happiness is difficult for humans to obtain, even though humans use the discoveries of modern science. Humans will truly find happiness if they believe in and draw closer to God. The happiness that modern humans feel is only temporary pseudo-happiness. The immortality that modern humans desire is not directly proportional to happiness. This can be seen from the large number of people dying by suicide in various countries, the majority of which are advanced, and technology is developing rapidly, but it still cannot help their spiritual problems. Modern humans think that everything can be solved with the modern science they have discovered, even though there is God’s intervention in life in this world. (shrink)

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Purpose This research aims to develop a conceptual framework that explores the influence of open-source software (OSS) on the sustainability of library services within the context of academic libraries in Bangladesh. Design/methodology/approach The study uses a comprehensive research methodology that includes literature review and analysis to construct a robust conceptual framework. This study investigates the various dimensions of OSS adoption and its impact on library service sustainability. Findings The research findings reveal the critical factors and mechanisms through which OSS can (...) positively affect the sustainability of library services. This study identifies key drivers and challenges associated with the adoption of open-source solutions in the context of Bangladesh academic libraries. Practical implications The framework developed in this research offers practical insights for academic libraries in Bangladesh seeking to adopt OSS solutions. This study guides how to leverage these technologies to enhance the sustainability of library services in a cost-effective and efficient manner. Originality/value This study contributes to the academic literature by presenting a novel conceptual framework tailored to the unique context of Bangladesh academic libraries. This study adds value by addressing the specific challenges and opportunities related to OSS adoption and its implications for library service sustainability in this region. (shrink)

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Purpose This study investigates the impact of open-source software (OSS) on the sustainability of academic library services in Bangladesh. It aims to understand how OSS can address budget constraints, technological demands and the need for enhanced service delivery in these libraries. Design/methodology/approach An in-depth qualitative research approach was used, involving semi-structured interviews with library administrators, IT staff and librarians from various academic institutions across Bangladesh. Findings The study reveals that OSS adoption is primarily driven by financial imperatives and the need (...) for flexible, customizable solutions tailored to specific institutional needs. Key benefits identified include significant cost savings, improved customization and flexibility of services and enhanced community support and collaboration. However, challenges such as a lack of in-house technical expertise, resistance to change among staff and stakeholders and inadequate IT infrastructure impede successful OSS implementation. Practical implications To harness the full potential of OSS, academic libraries must invest in capacity building through targeted training programs, improve IT infrastructure and foster a culture of collaboration and knowledge-sharing within the library community. These strategies are essential to overcoming existing barriers and ensuring long-term sustainability. Originality/value This research contributes to the understanding of OSS’s role in enhancing the sustainability of academic library services. It provides practical recommendations for academic libraries seeking to leverage OSS for improved service delivery and operational efficiency. (shrink)

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The existence of Dayah as an Islamic educational institution in Central Aceh District has a major role in the development of diversity in community. Step by step, the educational institution is developing, both in quality and quantity. Departing from this reality, this paper uses a phenomenological approach, examines the modernization of Darul Mukhlisin’s integrated Dayah educational system, which includes the Dayah education sub-systems. The modernization of the education system is characterized by changes in the aspects of objectives, Teungku and Santri (...) Dayah, implementation of an integrated curriculum, the treasury of contemporary books, use of active strategies and varied methods, environmental changes, the application of test and non-test evaluation types, and so forth. Thus, the existence of Darul Mukhlisin was able to become a bastion of religious education in producing religious cadres and religious generations in Central Aceh. (shrink)

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Due to the implementation of global education and global citizenship education in the 21st century, more focus is given to developing teachers’ global competence in English language teaching. This study aims to examine the perceptions of English as a Second Language teachers of global competence integration in English teaching and the professional development programs organized by the Ministry of Education for their global competence development. A web-survey questionnaire was distributed to 172 Malaysian ESL teachers based on selected criteria. The data (...) collected were analyzed descriptively. The main findings indicated that most ESL teachers showed positive perceptions regarding the importance of global competence and integration in English lessons. Although 83.1% of the 172 participants agreed to have attended 10 or more programs related to developing global competence, the descriptive analysis found the ESL teachers’ moderate knowledge and understanding of what constitutes global competence. In contrast, a high agreement was found regarding their perceptions of the importance of global competence in ESL lessons. Also, most respondents revealed the lack of support from the MOE through professional development programs specifically structured to develop ESL teachers’ global competence. The findings served as a template for a larger-scale study that focuses on implementing global competence in the local non-western context. (shrink)

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