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Parmenides Publishing, 2004
TO THINK LIKE GOD focuses on the emergence of philosophy as a speculative science, tracing its origins to the Greek colonies of Southern Italy, from the late 6th century to mid-5th century B.C.E. Special attention is paid to the sage Pythagoras and his movement, the poet Xenophanes of Colophon, and the lawmaker Parmenides of Elea. In their own ways, each thinker held that true insight, whether as wisdom or certainty, belonged not to mortal human beings but to the gods. The Pythagoreans sought to approach this otherworldly knowledge by studying numerical relationships, believing them to govern the universe, and that those who know the number of a thing know its true nature. Yet their quest was a hopeless one, bogged down by cultism, numerology, political conspiracies, bloody uprisings, and exile. Above all, number did not turn out as the most reliable of mediums; it was certainly not a key to the realm of the divine. Thus, their contributions to philosophy's inception, while much better publicized, were not the most significant. That particular role was reserved for an unusual challenge and the elaborate reaction it provoked. The challenge came from Xenophanes, who had argued that reliable truth was beyond mortal reach, because even if by accident a human being should state what is exactly the case, he had no way of knowing that he did, all things being susceptible to opinion. This dilemma is sure to have bothered a legislative mind like that of Parmenides, and we find him introducing techniques for testing the veracity of statements. These methods were meant to be carried out by reasoning and argument alone, without relying on physical evidence or mortal sense-perception, which was deemed untrustworthy. Reason was that one faculty shared by gods and humans alike. In time, Parmenides' ingenious arguments have earned him the title of the first logician and metaphysician whose influence on subsequent thinkers was immeasurable. Parmenides taught us that philosophy was not about claims but about proof, which also makes him the father of theoretical science—which, curiously, began as a quest into the mind of God.
ACSF 14 e-proceedings, 2024
This paper shares ongoing research intended to map the aesthetic interactions between architecture and human behavior/cognition by applying cutting-edge instruments such as mobile eye-tracking, biometrics, and VAS (Visual Attention System) scene analysis along study participants' responses (captured via surveys and interviews) to: 1. identify how architectural features encode aesthetic quality and facilitate both aesthetic reaction and spiritual insights; 2. determine how this process occurs both semiotically and phenomenologically; 3. gauge the kinds and levels of cognitive-aesthetic outcomes; and 4. elucidate the special aesthetic/cognitive dimensions of architecture.
2024
Retrieving sources suitable for transfiction research can be time-consuming because transfiction is not typically marketed as a distinct literary genre, but as a phenomenon transversal to various genres (Kaindl 2014). Wakabayashi (2011, 101) acknowledges this complication, explaining that the cases of Japanese transfiction she used for her study “were identified through research, occasional tips from informants, and serendipitous stumbling”. This list aims to provide a starting point for future research in transfiction, both time- and area-restricted and based on larger sets of primary sources. References - Kaindl, Klaus. 2014. "Going fictional! Translators and interpreters in literature and film. An introduction." In Transfiction: Research into the Realities of Translation Fiction, edited by Klaus Kaindl and Karlheinz Spitzl, 1-26. Amsterdam: John Benjamins. - Wakabayashi, Judy. 2011. "Fictional representations of author–translator relationships." Translation Studies 4 (1):87-102. doi: 10.1080/14781700.2011.528684.
El problema de la ideología ocupa un lugar importante en la primera parte del Zettelkasten de Niklas Luhmann. Cuando aún no era sociólogo, sino un abogado empleado en la administración pública, Luhmann tomó apuntes sobre esta cuestión que luego se volcarán en algunos de sus primeros artículos, por ejemplo, “Wahrheit und Ideologie”, de 1962, y “Positives Recht und Ideologie”, de 1967. En estos textos, el funcionalismo, interés teórico de las reflexiones iniciales de Luhmann, es presentado como una crítica que pone en cuestión las ideologías a luz de sus otras posibilidades. En este sentido, considera Luhmann que “[un] pensamiento es ideológico cuando es reemplazable en su función de orientar y legitimar la acción”. Consideramos que estas reflexiones luhmannianas tempranas permiten mostrar su discusión con el marxismo y, a la vez, ponderar una politicidad del funcionalismo que no ha sido destacada en los análisis de la obra de Luhmann. Nuestra presentación buscará, por tanto, echar luz sobre el concepto de ideología que presenta el autor en los comienzos de su producción teórica.
2021
What is at the heart of life coaching, and what make it unique?
This paper is the development and dynamics of a second language (second language) is growing and growing complexity of the problem. Changes in language functions not only as a symbol of the meaning and role of language itself. Foreign language or unfamiliar called Second Language separate position of the main language of a community that is on the plains just a second language, in other words that a foreign language has become a stigma in society that desperately needed foreign language and foreign language only as an additional language course Arabic is a second language (second language) of the Indonesian national language or even a third language after English are certainly more dominant in its use. The use of foreign languages, especially Arabic, those who have never completely make its own difficulties than ever learned although the plateau region of Religious functional. Because the general assumptions of society that learning Arabic for religious study, not as the language required in the professional world with the exception of professional educators and Arabic religion itself, in addition to the general assumptions mentioned above, the existence of stigma and stereotypes in the general public, that the Arabic language difficulty of the grammatical and vocabulary. Learning a foreign language or second language (second language) for the beginner even among expert (advanced) require extra effort and thought, especially when faced with the indicators or achievements success in learning Arabic, then there is an emotional effect and anxiety or anxious. And not just on the plains of the learning process, but when faced with situations and conditions that should be required to use the Arabic language properly and smoothly. But indirectly also the presence of anxiety, fear and anxiety when in a foreign language (Arabic) occurred mistakes. Giving rise to the psychological impact of a sense of fear and anxiety. When learning a language is accompanied by feelings or unstable psychiatric (anxiety, panic and stress), the achievement of language, learning a foreign language will decrease Keywords: Foreign, Second, Arabic, Anxiety, Profession, Nursing
Journal of Education and Educational Development, 2019
The Constitution of Pakistan, 1973 and our various educational policies have given clear direction on aims of our education system, which should be based on Islamic principles. However, since independence, Pakistan is still unable to devise a system of education the aims of which are derived from Qur’an and Sunnah as mandated by the constitution. As such a dire need is felt to understand the aims and objectives education from our ideological perspective. It has been generally agreed that Al-Ghazali’s thoughts comply with the Qur’anic principles, he is well accepted by vast strata of Muslims in Pakistan and appreciated by west as well. Accordingly, this qualitative study explored educational aims and objectives from Al-Ghazali’s thoughts and philosophy, using content analysis of various writings of and on Al-Ghazali. Based on this research, we can conclude that aim of Islamic education should be associated with the aim of a person’s life. The aim of a Muslim’s life is the success in the life hereafter. Based on this fundamental assumption and guideline provided by Al-Ghazali, we can develop aims and objectives of Islamic education as directed in the Constitution of Pakistan, 1973.
Geological Society, London, Special Publications, 1996
Revista de Derecho Ambiental, 2019
Revista Bioética, 2013
Journal of Biodiversity & Endangered Species, 2014
arXiv (Cornell University), 2018
Journal of Turkish Studies, 2012
Revista Brasileira de Biociências, 2014