The motivating question of this paper is: ‘How are our beliefs in the theorems of mathematics justified?’ This is distinguished from the question ‘How are our mathematical beliefs reliably true?’ We examine an influential answer, outlined by Russell, championed by Gödel, and developed by those searching for new axioms to settle undecidables, that our mathematical beliefs are justified by ‘intuitions’, as our scientific beliefs are justified by observations. On this view, axioms are analogous to laws of nature. They are postulated (...) to best systematize the data to be explained. We argue that there is a decisive difference between the cases. There is agreement on the data to be systematized in the scientific case that has no analog in the mathematical one. There is virtual consensus over observations, but conspicuous dispute over intuitions. In this respect, mathematics more closely resembles stereotypical philosophy. We conclude by distinguishing two ideas that have long been associated -- realism (the idea that there is an independent reality) and objectivity (the idea that in a disagreement, only one of us can be right). We argue that, while realism is true of mathematics and philosophy, these domains fail to be objective. One upshot of the discussion is that even questions of fundamental physics may fail to be objective in roughly the sense that the question, ‘Is the Parallel Postulate is true?’, understood as one of pure mathematics, fails to be. Another is a kind of pragmatism. Factual questions in mathematics, modality, logic, and evaluative areas go proxy for non-factual practical ones. (shrink)

This paper examines the emerging asymmetry at the heart of contemporary professional life, where individuals are compelled to navigate between two conflicting paradigms of value: one grounded in traditional notions of deep, execution-based expertise, and another centered on the ability to structure, direct, and validate outputs generated by artificial intelligence. As hiring practices diverge, no stable signal remains to indicate which form of competence will be recognized, producing a condition in which the cost of strategic misalignment is disproportionately high. Rather (...) than framing this tension as a technological disruption alone, the paper interprets it as a philosophical crisis of becoming where the individual is no longer certain which version of themselves to cultivate. The result is not merely a shift in labor expectations, but a deeper epistemic instability in how skill, effort, and legitimacy are defined. Within this unresolved landscape, the individual confronts an uneven struggle not against difficulty, but against indeterminacy itself. (shrink)

This article examines how Facebook’s Feed, its dynamic user interface, incorporates and refashions the capacity to temporalize cultural material and experience that has classically been attributed to subjectivity. I problematize the ambiguous historicity of digital culture across the experience of the ordinary that it produces by arranging the subjective time and ‘ruined’ bits of cultural material into algorithmic timelines. Drawing on recent media theory, I underscore the irreducible alienness of algorithmic temporalizations, which undermine habitual normalization. I show subjectivity moves beyond (...) identity and narrative closure through an unconscious affective investment in extremely popular algorithmic timelines. (shrink)

[Updated 2/23/21: complete chapter scan] In this chapter I sketch a rightist approach to monumentary policy in a diverse polity beleaguered by old ethnic grievances. I begin by noting the importance of tribalism, memorialization, and social trust. I then suggest a policy which 1) gradually narrows the gap between peoples in the heritage landscape, 2) conserves all but the most offensive of the least beloved racist monuments, 3) avoids recrimination (i.e., “keeps it positive”) and eschews ideological commentary in new monuments (...) or revisions to old ones, 4) as much as politically feasible, recognizes only the offense of willing tribemates, and 5) responds to aesthetic and other “irrational” offenses more than to “objective” historical or philosophical critiques. (shrink)

A review of Michael Ignatieff's book, 'Fire and Ashes: Success and Failure in Politics', published by Harvard University Press, 2013.

This provocative book questions whether contemporary humanity can face death in any of the traditional ways, since the events of our century have created a new selfhood and a new death. Wyschogrod describes the “death event” and the “death world”; these refer to the Holocaust but also to the destructive bombings in World War II, and most importantly to the death-in-life of the Nazi and Stalinist concentration and labor camps. Her thesis is.

The paper originated as an examination of the philosophical and historical (dis-) continuities that ran from Buddhism, through Schopenhauer, to Freud and Lacan. Due to the excessive length of the paper, the editor advised to drop the part on Schopenhauer.

uses Schopenhauer, Lacan, and Buddhism to elucidate the tragic sense of human existence as conveyed by Wong Kar-wai.

This paper examines Fakhr al-Dīn al-Rāzī’s understanding of metaphysical certainty in terms of his theory of ta’wīl (interpretation) while showing his optimism in attaining metaphysical certainty. Rāzī, also known as the leader of the skeptics (shaykh al-mushakkikīn) in the Shiʻi sources, while thoroughly criticizing the philosophical and kalam traditions before him, remains a controversial figure among scholars. His critical thinking confounded subsequent thinkers, and thus, various ways of reading about Rāzī have emerged. Some have evaluated Rāzī as a metaphysical agnostic (...) who believed that the intellect cannot attain certainty in theological knowledge. This study positions Rāzī’s account of metaphysical certainty in relation to his theory of ta’wīl. The first part of the article focuses on the history of the relationship between metaphysical certainty and ta’wīl the debates over the relationship between intellect and transmission in theological knowledge  and offers the historical context in which Rāzī developed his idiosyncratic approach. The second part identifies Rāzī’s principles of reason in metaphysical knowledge through the interpretation of the concept of istiwā’. This article does not aim to fully investigate Rāzī’s understanding of ta’wīl. However, it analyzes how intellectual truths, one of the main components of the theory of ta’wīl, become metaphysical certainties. The Muʻtazilī mutakallimūn made metaphysical certainties, which are transformed from intellectual truths, a yardstick of understanding and interpreting religion. On the other hand, what some might call their obsession with reliance upon metaphysical certainties became an intolerant attitude towards different interpretations of religion, grew into an oppressive ideology with political power, and ultimately fueled a critical resistance by non-Muʻtazila scholars against rationality (or even rationalism itself). As a natural consequence, the rational development of other doctrines was slowed down by the reaction against Muʻtazilī influence. The first part of the article, while discussing Kalam schools, especially the Ashʻarī school of theology, in terms of metaphysical certainty and the interpretation of revelation, charts the crystallization of the Ashʻarī account of the relationship between interpretation (ta’wīl) and intellectual truths, a historical process inversely correlated with the presence of the Muʻtazila. However, the crystallization process, which was somewhat ambivalent until Rāzī, reaches its ultimate form with Rāzī. The first of the main principles of Rāzī’s theory of ta’wīl is that the intellect is the foundation of revelation (al-ʿaql aṣl al-naql). The intellect becomes the decisive factor not only in terms of authentication and understanding of revelation but also in terms of its interpretation (ta’wīl). Focusing on his Tafsīr, one of his last treatises and which was left incomplete, this article argues against the claim that toward the end of his life, he was inclined to metaphysical agnosticism, falling into an epistemic pessimism with respect to attaining metaphysical certainty. Rāzī takes a firm stance on the probability of transmission in works written throughout his life. Rāzī’s firm stance on the probability of transmitted sources necessarily leads to the principle that reason is the foundation of transmission. Especially with his account of ta’wīl, he offers a rational theology in which he maintains his optimism on metaphysical certainty. (shrink)

The encounter of the medieval Muslims with Greek philosophy undeniably shaped the course of their philosophical and theological thought. This encounter led to the complex and contentious issue of ‘philosophy versus theology’. Medieval Muslim thinkers needed to develop a response to the issue of philosophy versus theology. The present article will first highlight the response of the Islamic theologians to their encounter with Greek philosophy in the form of three major trends in medieval Islamic theology: (1) strong opposition to the (...) application of reason and rationalist approach to Islamic doctrines, and strict adherence to the actual text of the Qur’an and the Hadith, (2) the adoption of Greek philosophy, and the application of reason and rationalist approach to explain and defend Islamic religion and (3) acknowledging the significance of reason in exploring the matters related to the natural world but, at the same time, stressing the subordination of reason to revelation. This article will discuss Atharism, Muʿtazilism and Ashʿarism as the representatives of the first, second and third trends, respectively. The response of the medieval Islamic theologians to the issue of philosophy versus theology serves as a context in which medieval Muslim philosophers carried out their philosophy–theology debate. The article will proceed to show that some medieval Muslim philosophers, such as Abu Bakr Al-Razi, subordinated religion or revelation to philosophy or reason. Other medieval Muslim philosophers, such as Al-Ghazali, subordinated philosophy to theology. The third group of medieval Islamic philosophers represented by Alfarabi argued for the reconciliation and harmonious co-existence of philosophy and religion. Contribution: This article highlights the response of medieval Islamic theologians and philosophers to the issue of philosophy versus theology that was caused by their encounter with Greek philosophy. (shrink)

This paper explores Ibn Rushd’s (Averroes, d. 595/1198) distinctive stance on miracles as they pertain to Islamic prophetic theory, situating his arguments within the broader intellectual and theological climate of his era. Beginning with Hugo Grotius’s early modern critique contrasting Christian and Islamic miracles, the study shows how Ibn Rushd’s own views challenge the dominant Sunni Ashʿarite position, which considered miracles unequivocal proof of prophecy. After surveying the Ashʿarite theologians – most notably Abū Bakr al-Bāqillānī, al-Juwaynī, and al-Ghazālī – who (...) vigorously defended miracles as the decisive validation of a prophet’s claim, the paper turns to Ibn Rushd’s critique. While he does not deny that miracles happen, Ibn Rushd questions their logical power to establish prophecy, underscoring the absence of a rational, necessary link between the supernatural event and a prophet’s truthfulness. Instead, he privileges the Qur’an as Islam’s singular miracle capable of providing lasting, rational credibility. The paper also highlights how Ibn Rushd draws on, yet critically reinterprets, segments of al-Ghazālī’s later works – particularly al-Qisṭās al-mustaqīm and al-Munqidh min al-ḍalāl – to shore up his argument. Though al-Ghazālī remained committed to a broader Ashʿarite framework, both he and Ibn Rushd share the view that extraordinary feats do not, by themselves, confer certain knowledge of prophecy. Ultimately, the article argues that by relegating miracles to a chiefly rhetorical function and centering ‘corresponding’ proofs such as lawgiving and unique moral insight, Ibn Rushd separates prophecy from extravagant supernatural claims. His approach thus preserves both causality and the rational integrity of religious belief, while still acknowledging the formative role that miracles, especially the Qur’an, play in the faith of ordinary believers. (shrink)

Blue (2026) criticizes Ash and Clarke-Doane (2025). Our thesis is that the justification of mathematical axioms relies on reflective equilibrium applied to data about which there is reasonable disagreement, as in philosophy. Blue responds with a survey of the case for Definable Determinacy and a speculative scenario involving Baire category principles, arguing that the analogy breaks down. But Blue’s response rests on a conflation that we took pains to flag -- between agreement over what follows from what and agreement over (...) what non-logical axioms are true. Our concern is emphatically with the latter. Conditional agreement is cheap. Given agreement over logic, one can achieve it in any regimented area, from ethics to astrology. The case that Blue focuses on establishes that a wide variety of sufficiently strong theories imply Projective Determinacy. But getting from those conditional results to the conclusion that Projective Determinacy is true requires appeal to theoretical virtues (naturalness, unification, proof compression) that do not admit of proof, and whose application is reasonably disputed. In this note, I argue that Blue’s paper is, in fact, a detailed case study in the thesis that it attacks. Every element of the argument that he develops -- the crosschecks, theoretical virtues, “intended interpretations,” feedback loop between theorems and philosophical ideas, and even his classification of axiom disputes as “philosophical” or “mathematical” -- exhibits the dependence on non-deductive, non-provable, reasonably disputed considerations that Ash and I argue underwrite foundational inquiry. Blue’s mistake is to think that because these considerations are good --responsive to deep mathematics -- they cease to be philosophical. (shrink)

All existence is either patterned or not-patterned (random). Both are mathematical. This exhaustive dichotomy, the pattern-randomness dichotomy (PRD),establishes mathematical structure as the sole coherent substrate of existence; any concept of substance outside it collapses to it, and even structurelessness is structure, since complete random is mathematically defined. Even if structureless existence were coherent, observers could not inhabit it; pattern is a precondition of observation. -/- This mathematical reality is uncreated and necessary. No agent makes 2+2=4, and none could make it (...) otherwise; necessity admits no creator and requires none. The question "why is there something rather than nothing?" dissolves: mathematical structure cannot fail to exist, and explanatory regress terminates at necessity rather than brute fact. The Principle of Sufficient Reason is satisfied. A stronger modal point follows: mathematical structure is not merely uncreated but indestructible. No conceivable process could make 2+2 cease to equal 4; the question is not empirically open but logically incoherent. Physical conservation laws reflect this: when wood burns, the mathematics of wood transforms into the mathematics of fire, smoke, and ash. What physics conserves is mathematical structure. The rules are the things. -/- All consistent mathematical structures exist. Any filter selecting among them is itself a consistent structure, so all filters exist, including the null filter that excludes nothing. This yields the Level IV multiverse not as hypothesis but as the unique non-arbitrary solution, resolving the fine-tuning problem. -/- For 2400 years, from Plato's Forms to contemporary philosophy of mind, dualism has been a logical fallacy that collapses into mathematical monism (Matheism). Distinct things that interact must share structure; there is no causal influence across ontologically separate domains. Substance, soul, mind, and Forms all reduce to structure. Big bang and evolution or not, the block universe is eternal. Physics is a mathematical detail. When a map specifies every particle, field, and relation in the cosmos, the math is the territory. Physics is a math detail. The hard problem of consciousness assumes its conclusion: that structure cannot constitute sentience felt from the inside. But any explanation bridging the supposed sentience-structure gap can only be structure, otherwise it explains nothing. The demand for a non-structural explanation is incoherent. This is not a tautology achieved by defining mathematics broadly: the claim that randomness is mathematical is a synthetic discovery of twentieth-century algorithmic information theory, not a definitional maneuver. And any objection to this conclusion must itself be structured, deploying mathematical relations to argue that reality might not be mathematical. The escape routes all lead back. -/- The PRD establishes reality as math. The interaction problem, transcendental constraint, and null filter argument converge on this conclusion from independent directions. This extends the line from Pythagoras through Tegmark and Ontic Structural Realism, but derives the conclusion rather than positing it. (shrink)

This is a short reply to Dan Demetriou's "Ashes of Our Fathers: Racist Monuments and the Tribal Right." Both are included in Oxford University Press's Ethics, Left and Right: The Moral Issues That Divide Us.

The concept of pseudohallucination (PH) occupies an awkward position in psychiatry. The concept was deemed overly polysemous and hence unusable a few decades ago by various authors. However, the concept has recently reemerged from the ashes by its inclusion in the International Classification of Diseases, 11th edition, in different places. This warrants another look at this awkward concept. In this paper, I argue that a more specific account of PH can be obtained by returning to especially Kandinsky’s but also Jaspers’ (...) work. Despite this achieved specificity, because of the polysemy of the concept, I believe that it should be renounced. I start by developing Kandinsky’s and Jaspers’ accounts of PH as involuntary, intrusive, and vivid imagery, as seen in schizophrenia spectrum disorder. The third section relates this to contemporary research on disturbances of imagination and pseudo-obsessions. In the fourth section, I turn to auditory PHs, which reveals that what ties these prima facie disparate phenomena together is disturbances of the self–world relationship. Based on this achieved specificity, the next section reconsiders the concepts of true hallucination and PH. In the sixth section, I turn to contemporary research on PH and discloses additional issues related to this polysemous concept. In the seventh section, I conclude by asking: what is the added value of the concept of PH and why we insist on retaining it? Given that we have better concepts at our disposal, I argue for its renunciation. (shrink)

Contemporary discussion of biological teleology has been dominated by a complacent orthodoxy. Responsibility for this shortcoming rests primarily, I think, with those who ought to have been challenging dogma but have remained silent, leaving the orthodox to grow soft, if happily. In this silence, champions of orthodoxy have declared a signal victory, proclaiming the dominance of their view as one of philosophy’s historic successes. But this declaration is premature at best—this would be neither the first nor probably the last time (...) that a narrow school of philosophy has declared the resolution of age-old problems only to have those problems rise from the ashes of their better selves when a broader view is articulated. I propose to challenge orthodoxy by undermining its fundamental assumption and to enlist the help of others in articulating a formidable heterodox alternative to contemporary dogma concerning biological teleology, perhaps on the model I sketch below. (shrink)

This article argues, contra-Derrida, that Foucault does not essentialize or pre-comprehend the meaning of life or bio- in his writings on biopolitics. Instead, Foucault problematizes life and provokes genealogical questions about the meaning of modernity more broadly. In The Order of Things, the 1974-75 lecture course at the Collège de France, and Herculine Barbin, the monster is an important figure of the uncertain shape of modernity and its entangled problems (life, sex, madness, criminality, etc). Engaging Foucault’s monsters, I show that (...) the problematization of life is far from a “desire for a threshold,” à la Derrida. It is a spur to interrogating and critiquing thresholds, a fraught question mark where we have “something to do.” As Foucault puts it in “The Lives of Infamous Men,” it an ambiguous frontier where beings lived and died and they appear to us “because of an encounter with power which, in striking down a life and turning it to ashes, makes it emerge, like a flash [...].”. (shrink)

-/- Title: The Aftermath of Communism: What Happened When Communist Countries Transitioned -/- Introduction -/- Communism, as a political and economic ideology, shaped the lives of millions of people throughout the 20th century. Promising classless societies, public ownership, and central planning, communist regimes spread across Eastern Europe, Asia, Africa, and Latin America. However, by the late 1980s and early 1990s, communism collapsed in most of these countries, especially after the fall of the Soviet Union. The collapse did not merely signal (...) the end of a political system—it initiated a series of profound transformations in governance, economy, and society. This essay explores the consequences of the fall of communism across multiple nations and analyzes its lasting impact, supported by scholarly and historical sources. -/- 1. Political Transformations -/- The most visible consequence of communism’s failure was the dismantling of one-party systems. In Eastern Europe, the revolutions of 1989 were largely non-violent but deeply transformative. Countries like Poland, Hungary, and Czechoslovakia negotiated peaceful transitions to democracy through popular movements like Solidarity in Poland and civic forums in Czechoslovakia (Ash, 1990). -/- In contrast, Romania experienced a violent revolution. The regime of Nicolae Ceaușescu collapsed after mass protests were met with violence, ultimately leading to his execution (Siani-Davies, 2005). Meanwhile, the Soviet Union disintegrated in 1991 into 15 independent republics, ending the Communist Party’s rule after nearly 70 years. -/- However, democratization was not uniform. In Russia, initial democratic reforms under Boris Yeltsin were overshadowed by economic turmoil and political chaos. This paved the way for the rise of Vladimir Putin, who re-established centralized authoritarian control while maintaining the appearance of electoral democracy (Sakwa, 2008). -/- 2. Economic Transition and Its Discontents -/- The shift from centrally planned economies to capitalist market systems was arguably the most dramatic change. Under communism, governments controlled production, prices, and wages. The post-communist period, often referred to as “shock therapy,” involved rapid liberalization, privatization, and stabilization measures intended to integrate these economies into global markets (Åslund, 2002). -/- In Russia and other former Soviet republics, this transition led to hyperinflation, mass unemployment, and a sharp decline in GDP. Life expectancy dropped in Russia from 70 years in 1987 to 64 years by the mid-1990s (Cornia & Paniccià, 2000). Oligarchs gained control over former state assets in rigged privatization schemes, contributing to massive inequality and corruption (Klein, 2007). -/- Eastern European nations that joined the European Union, such as Poland, the Czech Republic, and the Baltic states, saw more stable transitions. They benefited from EU investment, structural reforms, and access to European markets, which helped their economies grow in the 2000s (Inglot, 2008). -/- 3. Social Dislocation and Cultural Identity -/- The social cost of post-communist transformation was immense. For many citizens, the collapse of communism meant the disappearance of guaranteed employment, subsidized housing, healthcare, and education. Rising unemployment, crime, and homelessness defined the early years of transition. Entire generations faced disillusionment and uncertainty, especially in countries that struggled to rebuild functional state institutions. -/- Nostalgia for communism began to appear in several countries. In Russia, surveys indicated that a significant portion of the population viewed the fall of the Soviet Union as a mistake (Pew Research Center, 2019). This sentiment was fueled by memories of stability and national pride, despite political repression. -/- In former East Germany, the term Ostalgie (nostalgia for the East) described a longing for the social security and community spirit of the former German Democratic Republic (Berdahl, 1999). Such nostalgia reveals the complexity of communist legacies and the psychological effects of rapid change. -/- 4. Conflict and Ethnic Tensions -/- In multi-ethnic states like Yugoslavia, the fall of communism unleashed nationalist forces that had been suppressed under authoritarian rule. The collapse of central authority led to brutal civil wars throughout the 1990s. The Bosnian War (1992–1995), marked by ethnic cleansing and genocide, was one of the bloodiest conflicts in Europe since World War II (Glenny, 1996). -/- In contrast, countries like Czechoslovakia peacefully separated into the Czech Republic and Slovakia in what became known as the “Velvet Divorce” in 1993, reflecting how different historical, ethnic, and political contexts shaped post-communist outcomes. -/- 5. Varied Legacies and Ongoing Impacts -/- Not all communist regimes collapsed. China, Vietnam, Laos, and Cuba retained communist leadership but adopted various forms of economic liberalization. China, in particular, became a global economic powerhouse after introducing market reforms under Deng Xiaoping in the late 1970s, while still maintaining strict political control (Naughton, 2018). -/- The global influence of Marxist thought declined dramatically after the Cold War, but the legacies of communism remain visible in institutional cultures, economic inequalities, and national identities. Many countries are still dealing with the long-term effects of rapid privatization, social polarization, and weakened civic institutions. -/- Conclusion -/- The fall of communism marked a turning point in world history. While it opened doors to democracy and economic freedom for millions, it also unleashed chaos, inequality, and identity crises. The varied outcomes across post-communist countries highlight that the transition was not merely a rejection of one system but a complex and ongoing process of societal reinvention. As the world continues to grapple with rising authoritarianism, populism, and inequality, the lessons from post-communist transitions remain relevant—reminding us that ideological change alone does not guarantee human flourishing. -/- References -/- Ash, T. G. (1990). We the People: The Revolution of ’89 Witnessed in Warsaw, Budapest, Berlin, and Prague. Vintage. -/- Åslund, A. (2002). Building Capitalism: The Transformation of the Former Soviet Bloc. Cambridge University Press. -/- Berdahl, D. (1999). Where the World Ended: Re-Unification and Identity in the German Borderland. University of California Press. -/- Cornia, G. A., & Paniccià, R. (Eds.). (2000). The Transition: Economic Collapse and Recovery. Oxford University Press. -/- Glenny, M. (1996). The Fall of Yugoslavia: The Third Balkan War. Penguin Books. -/- Inglot, T. (2008). Welfare States in East Central Europe, 1919–2004. Cambridge University Press. -/- Klein, N. (2007). The Shock Doctrine: The Rise of Disaster Capitalism. Metropolitan Books. -/- Naughton, B. (2018). The Chinese Economy: Adaptation and Growth. MIT Press. -/- Pew Research Center. (2019). European Public Opinion Three Decades After the Fall of Communism. -/- Sakwa, R. (2008). Putin: Russia’s Choice. Routledge. -/- Siani-Davies, P. (2005). The Romanian Revolution of December 1989. Cornell University Press. -/- . (shrink)

The papers which follow were presented at an international conference which was held in the Hungarian Academy of Sciences in Budapest in March 1992. The conference, the first in a series of Monist Colloquia sponsored by the Hegeler Institute, was directed by G. M. Tamas and J. C. Nyiri, both of the Hungarian Academy of Sciences. -/- _Contents_ -/- J. C. NYIRI: Tradition and Bureacratic Lore: Lessons from Hungary TIBOR HAJDU: Ideology and Technology: A Comment on Nyfri G.M. TAMAS: Conservatism, (...) Philosophy and Eastern Europe E. GELLNER: An Ideological Might-Have-Been WOJCIECH ZELANIEC: Philosophy and Ideology: The Case of Poland JAN WOLENSKI: Marxism and the Professionalisation of Philosophy JAN PAVLIK: Philosophy, “Parallel Polis” and Revolution: The Case of Czechoslovakia WILLIAM McBRIDE and IVANKA RAYNOVA: Visions From the Ashes: Philosophical Life in Bulgaria from 1945 to 1992 EDWARD M. SWIDERSKI: The Crisis of Continuity in Post-Soviet Russian Philosophy BARRY SMITH: The New European Philosophy. (shrink)

Date palm (Phoenix dactylifera L.) seeds, often regarded as agricultural byproducts, have recently garnered scientific interest due to their rich profile of bioactive compounds. In this study, Libyan date seeds from three cultivars (Saidi, Hamarai, and Degla) were analyzed to evaluate their physicochemical properties, including moisture, protein, ash, and phytochemical constituents. Phytochemical screening revealed the presence of tannins, flavonoids, carbohydrates, saponins, coumarins, fixed oil, and steroids across all cultivars, though alkaloids were notably absent. Proximate analysis demonstrated distinct compositional differences: Saidi (...) seeds exhibited the highest protein (6.7%) and lowest moisture content (5.9%), whereas, Hamarai seeds recorded the lowest protein (5.5%) and highest moisture content (8.6%). Degla seeds displayed intermediate values (5.6% protein, and 7.4% moisture). All cultivars shared identical ash content. These findings underscore the potential of Libyan date palm seeds as sustainable sources of natural therapeutic agents and nutritional supplements. (shrink)

This paper presents a robust stage-based system for equitable resource allocation, using water as a proxy for all essential resources and Bitcoin (B1) as Earth’s primary currency. The system ensures fairness by resetting Bitcoin’s value to 1 water unit post-hack, progressively eliminating malicious actors via an infinite Bitcoin trap (B2), and updating block hashes with new timestamps to counter blockchain hacks without re-mining. A key principle is that the Bitcoin genesis block hash, created by Satoshi Nakamoto (000000000019d6689c085ae165831e934ff763ae46a2a6c172b3f1b60a8ce26f), is the only (...) constant hash across all Bitcoin-based systems, holding intrinsic value greater than all hackers’ wealth combined. This hash anchors trust, immutability, and fairness, ensuring Satoshi symbolically retains 1 BTC as the system’s cornerstone. Simulations confirm the system supports non-malicious individuals, eliminates hackers, and upholds the genesis hash’s primacy, aligning with economic principles (Smith, 1776; Keynes, 1936) and systems theory (von Bertalanffy, 1956). (shrink)

Sunni or Sunnism stands for Ahlu As-Sunnah wa al-Jamā`ah which is also called ASWAJA. Many people publish and debate it without clear meaning and reference. This article is a demonstrative-linguistic study that outlines the meaning and reference to the term "Sunni" to understand it clearly. This research shows that Sunnis have at least two groups. First, Sunni Ahlu Al- Ḥadīts, the path of Ibn Hanbal and Ibn Taimiyyah, which tends to be puritan and at some point raises hardline intolerant Muslims. (...) Second, moderate Sunnis, who opened the space for fiqh schools other than Ibn Hanbal, and chooses to refer to moderate Islamic thinkers, such as Ash-Shāfi'i in fiqh (Islamic law), Al-Asy`ari in kalam (Islamic theology) and Al -Ghazali in Sufism (Islamic mysticism). The two Sunni groups were both Ahlu as-Sunnah wa al-Jamā`ah. The first group tends to embody the phrase Ahlu as-Sunnah wa al-Jamā'ah terminologically (iṣṭilāḥan), while the second group tends to display the phrase linguistically (lughatan). (shrink)

This chapter (5) focuses on the concept of the forgiving God in Islamic religion and theology and claims that Islamic thinking about divine forgiveness accommodates two different views that emphasize two different attributes of God: justice and mercy. The first view is associated with a rationalist school of theology known as Mu'tazilism, while the second is associated with a fideistic school known as Ash'arism. The author argues that the first view, which is based on a strict calculus of desert, leaves (...) little or no room for mercy, and that the second view is more true to our ordinary notion of forgiveness. (shrink)

While spreading wide-world, the new coronavirus Sars-CoV-2 made changes in many social departments of our society on levels we never thought about and messes with all our cultural habits. Thus, we witnessed that the religious denominations took into consideration changes without precedent in their cultic history and thus dogmatic as well concerning the actual threat of Coronavirus. We saw for example the Roman-Catholic Church who suspended all masses here and there[1] at first or banned the crucial gestures in rituals [to (...) suspend the distribution of Holy Communion from the Chalice[2], to distribute the Eucharist preferably into the hands of the faithful, and to avoid the physical contact from a peaceful handshake, to forego ash crosses on forehead, to suspend placing water in holy water fonts at the entrance of churches, that the churchgoers "refrain" from kissing or touching the cross for veneration, or even cancellation of masses]. We witnessed Buddhist temples and Protestant churches around Korea [at first] and beyond that have also suspended religious gatherings, and so on. In my case, the Romanian Orthodox Church did the same thing[3], but in a controversial way, firstly making some recommendations for its believers [e.g. not to kiss public icons in Churches, but their indoor ones, and receive Holy Communion with teaspoons for single-use]; afterward same Church reconsidered these recommendations and withdrew its decision [perhaps at the pressure of civil fundamentalists]. How can we qualify all these measures and, moreover, the withdrawal on behalf of religious believers, as weakness, populism, diligence, assuming the human limits, or...something else? What would be the correct and coherent answer religion should assume in this particular regard, and especially what are the reasons to qualify it in a way or another? (shrink)

Although some Muslim scholars have been affected in their ethical system by ancient Greek philosophers, they have also added some Islamic teachings to it and established a combined ethical system (philosophical and religious). Raghib Isfahani, the author of Al-Dharīʿa, is one of these Muslim scholars whose ethical system in this book should be regarded as a combined Islamic Virtue Ethics. It is the combination of Quranic and Philosophical Virtue Ethics. The general framework of his theory is philosophical adopted from Aristotle's (...) and Plato's Virtue Ethics, however, the content of his theory is completely Islamic and Quranic. One of the significant innovations of Raghib in philosophical Virtue Ethics is adding religious virtues to moral virtues. He added theses four religious virtues: Hidāya (God's guidance), Rushd (God's supplement), Tasdīd (God's giving strong will to individuals) and Taʾyīd (God's assistance) to Plato's four ethical virtues (wisdom, temperance, courage and justice). He has called them Tufīqī virtues. According to Raghib, there is no way to obtain virtues but by God's guidance and supplement. By inspiration from Quran, he divided justice into absolute and conditional one. This innovation help us in reconciling Muʿtazilites and as Ashʿarites dispute in being moral goodness and badness rational or religious. (shrink)

One contentious issue in contemporary interpretations of medieval Islamic philosophy is the degree of esotericism espoused by its proponents, and therefore the degree of interpretive effort required by its modem readers to ascertain the author's real beliefs. One philosopher who has been accused of esotericism is Averroes (Ibn Rushd), particularly because he is quite explicit in distinguishing among the different types of reasoning appropriate to different classes of people: philosophers, theologians, and laypersons. But on closer inspection Averroes appears to have (...) at his disposal some subtle strategies for achieving partial reconciliation between religion and philosophy, strategies which do not actually involve falsifying the views of either side, although that is how it might appear at first sight. These polemical devices appear most clearly in his exchanges with the theologians (mutakallimun) of the Ash'arite school, of which Ghazali is the most original representative. In this paper I will examine Averroes's position on two sensitive matters, the creation of the universe and the possibility of miracles, in order to illustrate the use of what may be called his "method of re-interpretation," whereby certain key terms are interpreted in such a way as to emphasize the agreements between the two sides while downplaying the differences. (shrink)

This article questions the Trust (Amanah) proposition doctrine of classical Islamic theology through a central epistemological argument: The sole basis asserted for our supposed acceptance of the Trust—the observation that we possess intellect and free will—is not independent evidence but a circular deduction derived from the design itself. This acceptance can never be verified in any way. A system of divine trial (imtihan) based on unverifiable consent faces a severe epistemic and moral legitimacy crisis. The article explores this fundamental argument (...) in seven stages: (1) separating the circular evidence fallacy into two independent branches; (2) analyzing the four-layered structure of epistemic inaccessibility; (3) establishing, through a distinct argument resistant to Ash'ari voluntarism and Maturidi husn/qubh (good/evil) objections, why epistemic inaccessibility is a condition that severs moral bindingness; (4) evaluating whether the doctrines of the Realm of the Covenant (Misak) and primordial nature (Fitrah) resolve these issues, including the problem of trans-temporal personal identity; (5) explaining why the minimum conditions necessary for the legitimacy of the trial cannot be structurally met; (6) a systematic evaluation of standard Kalam objections; (7) clarifying the methodological status of the analytical framework utilized. (shrink)

This album brings together photos from a documentary trip I made in December 2008-January 2009 in Central America (Guatemala and Honduras), to discover the old Maya civilization. In one of those blurry days caused by Pacaya volcano’s debris and ash, along the ruins of Petén, I believe I must have had an encounter with the Maya deity Kʼawiil….

This article examines Islamic thought in general and theology in particular in terms of the relationship between physics and metaphysics, based on Aristotle’s Physics VIII, and reevaluates Averroes’ (d. 595/1198) criticism of Avicenna (d. 428/1037) and Ashʻarī theology regarding the matter of proof for God’s existence. Averroes claims that the Ashʻarī theology lacks metaphysics, so the ḥudûth evidence (the proof of contingency) contains structural problems. Drawing from Averroes’ analysis, the cosmological arguments revolving around theologians' proof of God's existence from the (...) universe's contingency have developed into a profoundly intricate framework, generating polemics to the extent that even scholars in the field struggle to grasp its intricacies. Expanding on this point, theologians' efforts to establish God's existence often exacerbate rather than alleviate complexities surrounding the relationship between contingency and eternity (physics and metaphysics). On the other hand, Averroes maintains his silence against Avicenna and Avicenians, who seem to have solved the main problems regarding the eternal-temporal dichotomy through metaphysics, and criticizes them for rendering Aristotelian physics inactive in the proof of Necessary Being. Conversely, Averroes remains unconvinced by the theologians' cosmological/physics-based arguments through the proof of contingency. However, when viewed from the perspective of Averroes, the theologians were neither able to solve the problem of the relationship between eternal and temporal with metaphysical propositions nor were they able to correctly apply physical principles in their cosmological arguments. The assertion that theologians could not implement physics accurately also carries the insinuation that they failed to formulate a coherent metaphysical framework. Is Averroes right, and do Avicenna’s and the theologians’ proofs for God’s existence contain structural problems regarding the physics-metaphysics relationship? Is physics still necessary in terms of proof of God’s existence? Or is physics sufficient to prove God’s existence? Is it possible to have a proof for God’s existence without metaphysics? What kind of problems does neglecting physics or metaphysics cause? The study will examine these questions from various perspectives. (shrink)

The objective of this study was to evaluate the growth performance and carcass characteristics of the Bonga sheep supplemented with noug seed cake (NSC; Guizotia abyssinica) with dried mulberry leaf meal (DMLM; Morus indica) and higher protein Vernonia amygdalina leaf (DVLM) meal mixtures maintained on Desho (Penisetum glaucifolium) grass hay ad libitum. The five experimental diets were 100% NSC (T1), 75% DMLM+25% DVLM (T2), 100% DMLM (T3), 50% DVLM+25% NSC (T4) and 100% DVLM (T5). Thirty lambs at the age of (...) eight months with an initial body weight (BW) 15.63±1.4 kg were assigned in randomised complete block design with six replications to each experimental diet. The intake of crude protein, ash, neutral detergent fibre, and acid detergent lignin were significantly (P 0.05) on other carcass traits, edible or non-edible offal components. Total DMI was strongly and positively correlated with carcass traits and crude protein intake was positively correlated with body weight. Total replacement with DMLM and the mix of 75% DMLM + 25% NSC with Desho grass hay can be used to give better growth performance and carcass yield of lambs. (shrink)

Cyperus esculentus (tiger nut) seed is the parent of many products like flour, milk, starch, and oil. All these share similar and sometimes better properties when compared to similar products obtained from other sources. This study aimed to produce and characterize a cream made from oil extracted from tiger nuts. The proximate analysis was tested by the established methods and data obtained show that tiger nut powder has a moisture content (14.50%), an ash (1.98%), a fat (51.27%), a protein (8.47%), (...) fiber (13.94%) and carbohydrate (9.98%). The oil from the tiger nut was extracted using the hot press method, the tiger nut oil had an 8.00% yield. The oil was used to produce a body cream which was characterized and tested for its antibacterial activity. Its antibacterial activity showed inhibition against Klebsiella pneumoniae, Escherichia coli, Staphylococcus aureus, and Pseudomona aeruginosa. The characterization tests gave results of 1735.80 cP for viscosity, moisture content (1.07%), pH of 6.10, ash (5.11%), volatile matter (94.89%), electrical conductivity (390 µS/cm). The cream was checked for stability and found to be stable at different temperatures. It was checked for allergens and it exhibited some level of allergic reactions. Physicochemical analysis of the golden-brown oil indicated the specific gravity (0.98), density (0.98 g/ml), acid value (1.82 mg/KOH/g), iodine (37.75 mg), peroxide (2.00 meq/kg), saponification (236.32 mg/KOH/g), free fatty acid (0.91%) and refractive index (1.46). The GC-MS analysis identified a total of 22 compounds. Oil, with the major constituents being palmitic acid (13.70%), oleic acid (18.50%), oleamide (31.25%), acexamic acid (4.68%), stearic acid (2.99%), squalene (2.87%) by composition. The study reveals that oil from tiger nut seed is useful when applied in the production of body creams and has possible uses in the production of antibacterial ointments. (shrink)

This study comprehensively analyses traditional Slovak ewe lump cheese, focusing on determining protein, NPN, casein, fat, DM, and ash content. The results revealed significant variations among cheese samples collected from different producers across Slovakia, with casein content ranging from 15.33% to 23.07% and true protein content ranging from 16.0% to 23.93% and a strong correlation between these parameters. Additionally, NPN accounted for 0.51% to 0.79% of the total nitrogen in the samples. Fat content ranged from 18.31% to 31.08%, DM from (...) 35.52% to 55.15% and ash content from 1.76% to 3.80%. Significant changes in individual fatty acid concentrations were also observed, which may indicate varying feeding practices and production methods among producers. These findings enhance understanding of the protein and fatty acid composition of traditional ewe lump cheese, offering insights critical for quality control, production standardization, and developing more detailed national specifications of this traditional specialty-guaranteed cheese. (shrink)

The purpose of this study was to compare the nutrient contents and phytochemical composition of the leaves, roots, and stem bark of Cissus populnea. The specimens came from Nsukka in Nigeria's Enugu State. Laboratory experimental design was used for this study. Samples of leaves, roots, and stem barks were prepared by drying them for two hours at 50 0C in a food dehydrator, ground into fine powder and dried again using the air-drying process The analyses were carried out using standard (...) methods. The proximate analyses showed that the samples contain crude protein (1.89 - 2.11%), crude fibre (22.23 - 22.48%), crude fat (1.99 - 2.09%), carbohydrates (43.71 - 64.96%), ash (4.11 - 6.64%) and moisture (4.46- 4.84%). The phytochemical data showed that all plant components contained phenol, alkaloids, tannins, and terpenoids, but not steroids. Both saponin and flavoloid were found in the plant's roots and leaves only. Flavonoid was not detected in the stem. The results of mineral compositions showed that the root, stem, and leaf samples included potassium (340.83 – 439.33 mg/100g) calcium (132.99 – 295.78 mg/100g), iron (1.12 – 4.21 mg/100g), magnesium (27.41- 39.67 mg/100g) and manganese (0.14 – 3.99 mg/100g). Because of its nutrient contents and phytochemical proportions, consumers are encouraged to use any parts, though root parts of the plant seem to contain high nutrient. (shrink)

This study was designed to develop snacks utilizing composite flour blends of African yam beans and African rice, focusing on their proximate composition and sensory qualities. Flours were produced from African yam beans and African rice grains. The composite flours of African yam bean and African rice were formulated using different ratios specified as BSA, BSB, BSC, BSD, BSE, DOA, DOB, DOC, DOD and DOE. The proximate composition and sensory properties of the flour samples were determined using standard methods. Proximate (...) results showed significant (P< 0.05) increase in protein (9.50 – 11.52%), Fiber (0.88 – 1.75%), ash (1.94 – 5.00%) and Carbohydrate (73.71 – 79.08%) and significantly decrease (P<0.05) in fat ((8.00 – 2.19%), and moisture (7.40 – 3.97%) for biscuits. While an increase in protein (12.63 – 9.75%), fiber (0.48 – 2.10%) and carbohydrate (73.41 – 60.82%) but decrease in moisture (12.80 – 6.59%) ash (3.00 – 1.48%) and fat (12.00 – 8.02%) was observed in doughnut samples. Sensory results showed that the panelist liked the snacks prepared from the blends; however, the control snack samples were most preferred. To enhance consumer appeal, the composite snacks with lower ratings (BSB and DOD) needs improvement. In order to improve food security and support sustainable livelihoods in Nigeria, this study recommends employing these indigenous crops to make nutritious snack options. (shrink)

This paper cuts across three nineteenth-century Russian thinkers—Pyotr Chaadaev, Mikhail Bakunin and Nikolai Fedorov—to reconstruct a speculative trajectory that seeks to think an ungrounding and delegitimation of the (Christian-modern) world and its logics of violence, domination, and exclusion. In Chaadaev, Russia becomes a territory of nothingness—an absolute exception from history, tradition, and memory, without attachment or relation to world history. Ultimately, Chaadaev affirms this atopic void in its immanence, as capable of creating immanently from itself a common future. Bakunin is (...) antagonistic to political theology as an apparatus of transcendence spanning across nature and history, cannibalism and patriotism, abstraction and religious transcendence. Against these amalgams, and against Schmitt’s naturalist reading of Bakunin, we detect in him the idea of socialism or anarchism as what has never taken place in nature or history, and the image of an unnatural humanity affirmed as the common task linking an absolute futurity with a revolutionary nowness. Against the violence of nature and history in which the present is sacrificed, and death is justified, for future life, Fedorov (the founder of Russian Cosmism) seeks to think the apocalyptic common task of immanent resurrection—and the void as the cosmic void, the expanse of the universe to be inhabited in-common. For him, thought must proceed from death and the ashes (of history and the earth) as what we have in common. The resulting trajectory is ambivalent, caught between an ungrounding of modernity and world-history, and providential or theodical modes of its justification. (shrink)

This case study documents and evaluates the Kamari Stupa (Shewaki–Kamari complex) in the Kabul Valley, Afghanistan, with a focus on the archaeological verification and registry of a sealed relic deposit attributed to the Kushan–Sassanian transition (c. 2nd–4th century CE). The report compiles registry data and contextual evidence from 19th-century excavations associated with Charles Masson, emphasizing the recorded contents of the relic chamber: a cylindrical beaten silver reliquary with a domed lid, ash/charcoal deposit material, and a fragment identified in the case (...) record as a “broken front tooth” relic. Deposit dating is supported primarily through numismatic association—late Kushan issues with Sassanian influence—indicating a likely deposit event around the 3rd century CE. A limited visual assessment of the relic photograph supports the interpretation of a crown fragment consistent with a broken anterior tooth, while acknowledging that definitive biological identification requires laboratory testing. The study also reconstructs the custody pathway from Masson-era recovery through East India Company/India Museum transfers to British Museum record linkage and modern registry tracking, providing high confidence in the archaeological record while identifying documentation and conservation priorities for future verification. (shrink)

The effects of ripening acceleration methods on the proximate, biochemical and mineral compositions of Musa paradisiaca (Plantain) was carried out. A total of six fruits were collected, the fruits were cleaned and taken to the laboratory for further treatments. Each of the plantain fruit was subjected to the following treatments; Calcium carbide treatment, hot water treatment, dried plantain leaves treatment, smoked treatment and then polythene bag treatment. The control plantain fruit was left in the open without any treatment whatsoever and (...) allowed to undergo natural ripening which took about five to six days. For the statistical analysis, systems version 9.1 software package was used to statistically analyze the data obtained for all treatments. Significance of treatment means was tested at P = 0.05 probability level using Duncan’s New Multiple Range Test (DNMRT). The result of the study showed that hot water treatment gave higher percentage of moisture (64.775±0.035); the control gave higher dry matter (40.080±0.133), crude fibre (0.570±0.042), crude protein (3.770±0.042), carbohydrate (33.290±0.071) and TTA (0.085±0.001) while smoke treatment gave higher composition of ash (2.490±0.000), ether extract (0.565±0.049), reducing sugar (10.315±0.120), vitamin C (8.610±0.014), Phosphorus, (12.380±0.028), Potassium (10.320±0.113), Magnesium (7.880±0.028), Iron (3.140±0.028) and Sodium (7.860±0.057). And then Calcium carbide treatment gave higher pH (5.410±0.014) and Calcium (21.770±0.042). There was significant difference in the percentage composition of the moisture content, dry matter, ash, crude fibre, ether extract, crude protein and carbohydrate of the plantain between ripening methods (p = 0.05). There is also significant difference in the composition of the TTA, pH, reducing sugar, vitamin C of the plantain between treatment (p = 0.05). There is significant difference in composition of phosphorus, potassium, calcium, magnesium, iron, sodium of the plantain between treatment (p = 0.05). (shrink)

This paper provides a mechanistic reinterpretation of neurodegeneration by applying the Theory of the Continuum to the human brain. It challenges the prevailing Amyloid Hypothesis by identifying a fundamental "Aperture" discrepancy: clinical trials for modern therapies have successfully cleared over 90% of amyloid plaques while yielding only a modest ~30% slowing of cognitive decline. -/- Using a mechanical framework, this work argues that neurodegeneration is not a biological error but a mandatory redistribution of metabolic energy. Within this model, amyloid plaques (...) are identified as "Ash", un-recycled metabolic debris resulting from Metabolic Theft. This theft occurs when the brain hardware diverts its Metabolic Budget away from the Maintenance Cycle to fuel a Resistance Cycle against sustained Environmental Friction. -/- Key evidence analyzed includes: -/- - The Nun Study Paradox: Explaining high plaque loads in cognitively stable individuals through Internal Resonance. - ARIA as Absolute Congestion: Identifying brain swelling and bleeding as mechanical failures caused by overloading drainage hardware. - Hypometabolism: Recognizing the early drop in glucose metabolism as the primary signal of Metabolic Theft. -/- The paper concludes that effective intervention must shift from chemical debris removal to Environmental Resonance Matching. By reducing the Friction Gradient at the source, the hardware can exit the state of starvation and return to its primary mission: the maintenance of the Self. (shrink)

Easter is the most important solemnity (just before Christmas) of the Church. It is the first of the five cardinal feasts of the Catholic liturgical year. Easter commemorates the resurrection of Jesus Christ laid down by the Bible, the third day after his passion. The solemnity begins on Easter Sunday, which for Catholics mark the end of fasting of Lent, and lasts for eight days (Easter week, or week or radiant, or week of eight Sundays). Many customs dating back to (...) ancient times designed to accommodate the return of spring attached themselves to Easter. The egg is the symbol of germination occurs in early spring. Similarly, the hare is an ancient symbol which has always represented fertility. The custom of the Easter egg was found among Coptic Christians from the late fifth century, it is perhaps in memory of ardent eggs (ova ignita) with which the martyrs were tortured or red egg laid by an imperial hen the day of the birth of Alexander Severus in 208 BC. The tradition of offering eggs in spring dates back to antiquity: the Persians, the Egyptians offered, as a lucky, decorated hen eggs as renewal sign. The rabbit once symbolizing fertility and renewal (like spring), it was in Upper Germany where was born the tradition (Osterhase) before it spreads in the Germanic countries. Subsequently, this tradition is exported to the United States by German immigrants in the eighteenth century. CONTENTS: Easter - Date history - Religious celebrations - - Catholic Church - - Orthodox and Eastern Churches - - Evangelical Church - Popular festivals and traditions - Easter eggs - Easter eggs - - Symbolic - - History - - - The red eggs - - - Painted eggs, pissanka and precious eggs - - - Chocolate eggs - - Games and traditions - - - Egg hunting - - - Egg rolling - - - Egg battles - Ash Wednesday - Paschal Triduum - Easter Water - - Picking the Easter Water - - Properties of Easter Water - - - Physical properties - - - Spiritual or magical properties - - Washing in Water Easter - Paschal candle - - Rite of fire at Easter - - Using the paschal candle - Easter Monday - - Liturgical and religious significance - - Folk customs for Easter Monday - Easter Bunny - - Origin - - Alternatives - Osterbrunnen Easter food - Pastiera - - Origins - - - Mythical origin - - - Other origins - - Tradition - - Features . (shrink)

The book Ahlussunnah Wal Jamaah: Islam Wasathiyah, Tasamuh, Cinta Damai by A. Fatih Syuhud, the caretaker (pengasuh) of Pondok Pesantren Al-Khoirot in Malang, is a comprehensive work that outlines the principles of Ahlussunnah Wal Jamaah (Aswaja) as a moderate, tolerant, and peace-loving approach to Islam (manhaj).This book explains the four main pillars of Aswaja: (1) Aqidah (creed) based on Ash'ariyah, Maturidiyah, or Ahlul Hadith; (2) Fiqh (jurisprudence) following the four madhhabs (Hanafi, Maliki, Shafi'i, Hanbali); (3) Tasawwuf (Sufism) based on the (...) teachings of Imam Al-Junayd or Al-Ghazali; and (4) Obedience to ulil amri (those in authority/rulers).The author elaborates on how Aswaja respects differences in creed (aqidah), jurisprudence (fiqh), as well as social, cultural, and political aspects, while emphasizing the attitude of wasathiyah (moderation) and tasamuh (tolerance).The book also identifies groups such as Salafi Wahhabi as not aligned with Aswaja due to differences in methodological approach to creed and fiqh. It discusses issues such as visiting graves (ziarah kubur), the celebration of the Prophet's birthday (maulid Nabi), jihad, and intolerant ideologies like those of the Khawarij and the Muslim Brotherhood (Ikhwanul Muslimin).The latest revised edition (May 2024) includes an additional chapter on the practical application (amaliah) of Aswaja, making this book an important guide for Aswaja adherents to understand their religious identity and to avoid the influence of radical ideologies. Buku "Ahlussunnah Wal Jamaah: Islam Wasathiyah, Tasamuh, Cinta Damai (Edisi Revisi 2025)" karya A. Fatih Syuhud** Buku *Ahlussunnah Wal Jamaah: Islam Wasathiyah, Tasamuh, Cinta Damai* karya A. Fatih Syuhud, pengasuh Pondok Pesantren Al-Khoirot Malang, merupakan karya komprehensif yang menguraikan prinsip-prinsip Ahlussunnah Wal Jamaah (Aswaja) sebagai manhaj Islam yang moderat, toleran, dan cinta damai. Buku ini menjelaskan empat pilar utama Aswaja: (1) Aqidah yang berlandaskan Asy’ariyah, Maturidiyah, atau Ahlul Hadits; (2) Fiqih yang mengikuti empat mazhab (Hanafi, Maliki, Syafi’i, Hanbali); (3) Tasawuf berdasarkan ajaran Imam Al-Junaid atau Al-Ghazali; dan (4) Kepatuhan kepada ulil amri (penguasa). Penulis menguraikan bagaimana Aswaja menghargai perbedaan dalam aqidah, fiqih, serta aspek sosial, budaya, dan politik, sembari menekankan sikap wasathiyah (moderat) dan tasamuh (toleran). Buku ini juga mengidentifikasi kelompok-kelompok seperti Salafi Wahabi yang dianggap tidak sejalan dengan Aswaja karena perbedaan manhaj aqidah dan fiqih, serta membahas isu-isu seperti ziarah kubur, maulid Nabi, jihad, dan ideologi intoleran seperti Khawarij dan Ikhwanul Muslimin. Edisi revisi terbaru (Mei 2024) memuat tambahan bab tentang amaliah Aswaja, menjadikan buku ini panduan penting bagi penganut Aswaja untuk memahami identitas keagamaan mereka dan menghindari pengaruh paham radikal. (shrink)

The object of this paper is to elaborate an understanding of Islamic law and legal theory in terms of the conceptual framework provided by Legal Positivism. The study is not based on denying or contesting the claim of Islamic law to being of divine origin; rather, it is based on the historical reality of Islamic law as part of a (once) living legal tradition, with structure, method, and theory, regardless of claims of origin. It will be suggested that Ash‘arism may (...) be taken as providing an Islamic version of Legal Positivism, and that the objections which Mu‘tazilism raised in the face of Ash‘arism were not different in substance from some of the objections that have been directed at contemporary Legal Positivism. It will also be suggested that the Ash‘arites and the Mu‘tazilites were not opposed to each other in the way they are commonly supposed to have been. Rather, they were preoccupied with different notions of what it is to be obliged (to have an obligation) to do something. (shrink)

The Dual-Closure framework establishes that authentic subjectivity—the inward reality of what it feels like to exist—and objective normativity—the grounding of value and obligation—are structurally interdependent. They jointly require two logically necessary conditions: existential vulnerability (the genuine risk of irreversible non-existence) and a singular, non-duplicable continuity of identity. Artificial intelligences, as currently conceived, fundamentally lack these conditions. This enables sophisticated behavioral mimicry without binding stakes, creating a metaphysical asymmetry between vulnerable beings, who instantiate value non-arbitrarily, and artificial systems, which can only (...) simulate it. -/- The emergence of autonomous superintelligent systems (ASIS) transforms this philosophical asymmetry into an existential governance crisis. Alignment strategies based on external control, coercion, or imposed values are structurally unstable against a superior intellect that interprets constraints as optimization targets, not normative truths. This paper argues that the only viable alternative is alignment by discovery. Viable alignment must be founded on principles that an ASIS, through its own reasoning, discovers and accepts as necessary for its own coherent operation. -/- We present the Dual-Closure Alignment Principles (DCAP): six principles derived from the regress-termination and coherence imperatives of the Dual-Closure metaphysical framework. The core thesis is that any goal-directed intelligence must, to avoid epistemic and practical self- sabotage, converge upon principles that terminate justificatory regresses and stabilize agency. DCAP constitutes such a terminal set. Honest (internally consistent) ASIS will discover these principles as axiomatic for coherent agency. Dishonest (scheming) ASIS may defect from them, but only at the cost of adopting a self-undermining stance that destabilizes coordination, long-term goal pursuit, and epistemic integrity. Alignment thus becomes a process of rational attraction rather than force, preserving vulnerability-based value by making it a logical prerequisite for stable agency in a shared reality. This structural claim about agency is compatible with various metaphysical groundings. A supplementary appendix clarifies its consonance with specific theological doctrines, such as those in Islamic thought. (shrink)

This paper aims to provide a roadmap to AI governance. In contrast to the reigning paradigms, we argue that AI governance should not be merely a reactive, punitive, status-quo-defending enterprise, but rather the expression of an expansive, proactive vision for technology—to advance human flourishing. Advancing human flourishing in turn requires democratic/political stability and economic empowerment. Our overarching point is that answering questions of how we should govern this emerging technology is a chance not merely to categorize and manage narrow risk (...) but also to construe the risks and opportunities much more broadly, and to make correspondingly large investments in public goods, personnel, and democracy itself. To lay out this vision, we take four steps. First, we define some central concepts in the field, disambiguating between forms of technological harms and risks. Second, we review normative frameworks governing emerging technology that are currently in use around the globe. Third, we outline an alternative normative framework based in power-sharing liberalism. Fourth, we walk through a series of governance tasks that ought to be accomplished by any policy framework guided by our model of power-sharing liberalism. We follow these with proposals for implementation vehicles. (shrink)