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Loke, A.T.E. The Law of Non-contradiction and Global Philosophy of Religion. SOPHIA (2024). https://doi.org/10.1007/s11841-024-01001-5
The Law of Non-contradiction and Global Philosophy of ReligionThis article focuses on the applications of philosophical logic in the discipline of philosophy of religion of both 'Eastern' and 'Western' traditions, in which the problem of apparent ontological contradictions can be found. A number of philosophers have proposed using the work of those non-classical logicians who countenance the violation of the law of non-contradiction (LNC) to address this problem. I discuss (1) whether classical or non-classical account of logic is universal in applying to all true theories, and (2) whether there might be extra-logical considerations which affect what is the correct account of logic for the doctrines in question. With regard to Jc Beall's application of non-classical (FDE) logic to the doctrine of the Incarnation, I argue using the evidence from the writings of church fathers that the meaning of negation found in the core claims of the doctrine of the Incarnation should not be interpreted in accordance with Beall's FDE account, and that this extra-logical consideration refutes Beall's project. Moreover, the FDE's acceptance of the possibility of statements that are both true and false is contrary to what is allowed by the definition of negation in classical logic; therefore (contrary to Beall), Beall is in fact using a different definition of negation compared with the definition used by the classical account. I develop this point in interaction with contemporary philosophy of religion literature and explain its implications and significance for this discipline.
Hardly anything seems more ordinary than the extended, concrete bodies populating the world of experience. Yet in explaining their manifest properties, physicists must appeal to entities radically unlike the bodies of our experience. Medieval Aristotelians too struggled to resolve tensions between the characteristics of the bodies we experience (corporeality), and the principle that accounts for the way bodies are (matter). This panel uncovers key difficulties that theorists of the High Middle Ages encountered when deploying Aristotelian notions of body to account for the bodies we experience. It thus offers a new window onto the fraying and reweaving of medieval paradigms of the physical world in the thirteenth century. The first three papers examine tensions within medieval paradigms of corporeality. Neil Lewis will explore medieval attempts to fit ‘body’ into the Aristotelian categorial scheme by distinguishing body as substance and quantified body. David Cory will examine the emergence of a ‘dual explanation’ of physical phenomena in terms of materiality and corporeality. Nicola Polloni will show how this duality raised questions about matter’s (un)knowability, putting its physical function into tension with its metaphysical limitations. The last two papers treat two cases, concerning bodily properties, that challenged Aristotelian paradigms among thirteenth-century Christian and Islamic intellectuals. Therese Cory will examine how Parisian theorists sought to integrate light into their paradigm of corporeality. Emma Gannagé will examine how the post-Avicennian medical tradition handled the problem of bodies exhibiting secondary qualities (magnetism or healing properties) beyond those manifested by all bodies in common.
2023 •
Texto publicado no site Blogueiras Negras e posteriormente republicado no Correios da Cidadania
This research aims to describe the studies of the Muhammadiyah. Scholars have conducted some researches, observations, and discussions on the Movement of Muhammadiyah. The research is not limited to the Muhammadiyah as an Islamic movement, but also its roles as the economic, educational, and socio-political movement. Research and discussion on the various dimensions of Muhammadiyah are called Muhammadiyah Studies. This research uses a historiographical approach. The Muhammadiyah studies can be divided into three periods; the first is the period from 1912 to 1950. The interest of researchers in the first period is still low. The style of studyis more ideological than scientific. The second is the period from 1950 to 2000. In this period the study of Muhammadiyah became part of modern Islamic Studies using many approaches such aspolitics, economy, culture and education. The third is after 2000s, Muhammadiyah studies are characterized by new themes as a part of popular culture. Abstrak Penelitian ini bertujuan menjelaskan tentang kajian-kajian terhadap Muhammadiyah. Para sarjana telah melakukan penelitian, pengamatan, dan diskusi terhadap Muhammadiyah. Lapangan kajian tidak terbatas pada Muhammadiyah sebagai gerakan Islam, tetapi juga peranannya sebagai gerakan ekonomi, pendidikan, dan sosial-politik. Luasnya dimensi kajian terhadap gerakan ini memungkinkan tersusunnya suatu bidang kajian yang disebut dengan Muhammadiyah Studies. Dengan pendekatan historiografis Muhammadiyah Studies dapat dibedakan ke dalam tiga periode. Pertama, periode 1912-1950. Pada periode ini kajian terhadap Muhammadiyah masih sedikit dan bersifat ideologis dari pada akademis. Periode kedua tahun 1950-2000, pada periode ini kajian Muhammadiyah menjadi bagian dari Islamic Studies modern dengan berbagai perspektif, yaitu politik, ekonomi, budaya dan pendidikan. Ketiga, periode tahun 2000 hingga sekarang. Pada periode ini Muhammadiyah dikaji dengan pendekatan budaya populer.
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