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The idea that nous comes from without, deriving from Aristotle's Generation of Animals II.3, became a key element in late ancient and Medieval accounts of human rationality drawing on Aristotle's De Anima. But two very different understandings of the concept were around (often occurring next to each other): either it was taken to refer to the human capacity for thought and its origin outside the natural ontogenetic process; or it was taken to stand for the most perfect act of thought, existing separately as the supreme divinity, and becoming, hopefully, ours at the very climax of human development. This paper shows how these two influential conceptions derive from the work of the two greatest scholars of Aristotle's school, Theophrastus and Alexander of Aphrodisias, respectively. More to the point: it shows that (i) there is an intriguing philosophical story to be told of how the notion developed from one understanding to the other, this being the core of a larger story of nous from without in Western thought; and that (ii) this story sheds new light on what was at stake in the early – genuinely Peripatetic – reception of Aristotle's account of nous (as contrasted with later, heavily Platonized, interpretations). [ABSTRACT FROM AUTHOR]

This paper defends the Intention Account of Individual Inquiry. On this account, inquiry is best understood by appeal to a 'question-directed intention' (QDI), an intention to answer a question broadly construed. This account's core commitments help meet recent challenges plaguing extant approaches to characterizing inquiry. First, QDIs are the type of mental state central to inquiry, not attitudes like curiosity or wonder. Second, holding a QDI towards a question and acting in service of it constitutes the start of inquiry. Third, controversial norms which mandate a rational inquirer's ignorance towards the answer to her question can be reformulated and defended by appeal to rational constraints on intention. Fourth, instrumental pressures inquirers face are the standard pressures of plan-rationality. In defending these theses, I show that the Intention Account provides compelling explanations to standing challenges, in ways competitors cannot. It does so by advancing understanding of how our epistemic and practical agency are intertwined. [ABSTRACT FROM AUTHOR]

Ethics plays an essential role in the philosophical framework of Abū Bakr al-Rāzī. Although most of his philosophical works have become extinct, two surviving works serve as primary sources for understanding his ethical theory. Although sharing certain foundational principles, these two works diverge in terms of ethical standards and exhibit distinct logical approaches to ethics, a facet that has largely remained unexplored within contemporary scholarly discourse. I aim to extract and reconstruct both of his ethical decision-making systems by shedding light on the place of ethics in his philosophy, explaining the interconnection of the two ethical frameworks, reconstructing both of these ethical systems, and finally presenting them in patterns. [ABSTRACT FROM AUTHOR]

In this paper I investigate whether there are any cases in which it is rational for a person to hold inconsistent beliefs and, if there are, just what implications this might have for the theory of epistemic justification. A number of issues will crop up along the way – including the relation between justification and rationality, the nature of defeat, the possibility of epistemic dilemmas, the importance of positive epistemic duties, and the distinction between transitional and terminal attitudes. [ABSTRACT FROM AUTHOR]

A reinterpretation of Mauss's The Gift reveals—besides its central topic, reciprocity—another implicit theme of generosity, which Mauss was criticized for having ignored. This renders the gift a double transaction. Generosity is a movement away from the self, constituting ethics as envisaged by Levinas. Introducing ethics into the context of the gift allows us to identify points missed by Mauss's supporters and his critics. Mauss locates generosity primarily in exchanges with the mythical world that we identify as "the beyond," that is, as a cultural expression of Levinas's "other." The other, as an ethical template expressed in generosity, transcends the cultural moralities of reciprocity. This ethical dimension eludes a utilitarian rationality that centers on the self and renders the notion of a "pure gift" impossible. Bataille and Derrida find no escape from this conundrum, but the Maussian double transaction resolves it. We explore this resolution via new insights into the ambiguities of the South Asian "pure gift" dan , examined in the Muslim Punjab. [ABSTRACT FROM AUTHOR]

In the historical process, different interpretations of morality and responsibility, which are the common subject of religions and philosophy, have caused these issues to be discussed within themselves. Does it depend directly on divine declarations, independent of good and bad things and actions, or does it arise from the nature of things and actions? The first of these is defined as theistic subjectivism and the second as rationalistic objectivism, and the Mu'tazilites are closer to the latter with some differences. Although this rational attitude of the Mu'tazila regarding moral values manifested itself in different ways in the Basra and Baghdad schools, as a result, the knowledge of good and evil was accepted to depend on reason rather than revelation. Accordingly, the declarations of revelation have always had to be subject to rationality. Determining and knowing morality must ultimately be rational, whether through revelation or reason. Another issue is, since the Mu'tazilites attribute a primary role to reason and a secondary role to revelation in the knowledge of values, does reason have the competence to impose responsibility on people independently of revelation? Moreover, as a result of this responsibility, will there be punishment and reward for those who have reason? The Mu'tazilites, who attribute a primary role to reason in moral value, naturally evaluate the issue of obligation separately in terms of revelation and reason. Separate evaluation of obligation in terms of reason and revelation does not make these two independent from each other, on the contrary, it makes them dependent on each other. While reason constructs a responsibility in line with universal moral principles such as justice and cruelty in a universal and abstract sense, revelation reveals a concrete and particular responsibility based on reason. Although there are some similarities between the different branches of Ahl al-Sunnah and the Mu'tazilites, the sects other than the Mu'tazilites do not give the intellect the role of judgement alone. In this context, rational people are responsible for acting according to moral values in cases where there is no direct divine notification, and as a result they will face punishment and reward. In line with the thoughts put forward by Mu'tazila, this study seeks answers to the current value of two basic problems. Firstly, on what basis does religious discourse build the foundation of revelation while imposing certain responsibilities on believers? How does determining this basis as reason contribute to the dynamic structure of religion? Secondly the contemporary value of the Mu'tazilites' rational approach to the issue of obligation is that they treat obligation separately in terms of religion and reason and develop a common understanding of responsibility for all humanity on the basis of reason. Therefore, the reason-based understanding of obligation does not limit the scope of obligation only to religious discourse, but extends it to all rational individuals. In this study, after discussing the issue of proposal in Islamic thought in general, the moral value debate that forms the basis of the subject will be examined from the perspective of Mu'tazila. In this context, the role and function of revelation regarding moral values and obligations will be revealed from the perspective of reason. For this purpose, firstly Mu'tazila's own sources will be consulted, and then the evaluations in opposition sources will be examined comparatively. In addition, direct and indirect current studies on the subject will also be used. [ABSTRACT FROM AUTHOR]

Consumers who desire to be 'rational' tend to rely on reason and resist affective influences and thus choose objective options that are superior on quantifiable and measurable attributes but inferior on subjective and malleable attributes. Existing research reveals that consumers experience intrapersonal benefits from choosing objective options. Beyond these benefits, this study reveals the novel and interpersonal curse of choosing objective options that hinders consumers from receiving help. Six studies found that, compared to subjective‐option choosers, objective‐option choosers were considered less warm and received less help. Moreover, this social curse was attenuated when consumers' choices did not reflect their own preferences. The current research contributes to the literature on objectivity–subjectivity trade‐offs by extending it from the intrapersonal to the interpersonal perspective, and to the literature on helping by revealing how consumption reduces future help received in irrelevant contexts beyond current consumption. [ABSTRACT FROM AUTHOR]

This article explores the relevance of Thomas Aquinas in contemporary times, addressing both his historical context and the timeless elements of his thought. The first part highlights the social, political, and cultural characteristics of the Middle Ages and analyzes how these factors influenced Aquinas' life and work. The second part focuses on the enduring significance of his doctrine, discussing the constitution of human thought and its relationship with truth, as well as the construction of the moral world. The article emphasizes the importance of sensory experience as the foundation of knowledge and the necessity of a morally upright life aligned with reason. Aquinas' work, portrayed as a model of intellectual humility and perseverance in the pursuit of truth, offers a philosophy that remains relevant for understanding human nature and achieving personal fulfillment. [ABSTRACT FROM AUTHOR]

Robert Musil's modernist epic The Man Without Qualities is a novel written against a background of fascist uprisings in Europe, as well as a quintessentially Viennese text written in the wake of the emergence of the Wiener Kreis and their logical positivism. These two factors make it a suitable novel for analyzing the intersection between rationality and fascism, in a way that sheds new light on how rationality is aestheticized, naturalized, and romanticized. These processes support and reinforce each other. By exploring the functioning of rationality and highlighting the novel's implicit affectivity, this paper sheds light on the importance of extra-rational ways of knowledge-making, making it possible to consider fascist practices of self-fashioning and aestheticizing rationality through a critical affective lens. [ABSTRACT FROM AUTHOR]

In this paper, I argue against the institutional reading of the persuasion of the laws in Plato's Crito. My interpretation focuses on how the clause "persuade or obey" may be read such as to allow citizens to disobey the law or its commands without such actions being unjust. I first summarize the authoritarian position of the laws and present the existing interpretations of the persuasion of the laws. I then show why I believe that none of the existing interpretations is satisfactory. Finally, I present my own interpretation of the persuasion of the laws, which follows Socrates' own rule of following reason and the strongest available argument. [ABSTRACT FROM AUTHOR]

René Descartes plays a small but pivotal role in Jacques Derrida's 1961–62 course, 'The Notion of World'. In contrast, one finds the world everywhere in Descartes' own texts, from the Discourse on Method to The World. A more extensive discussion of Descartes' world is found in Derrida's 1981/82 seminar, Language and the Discourse on Method, which takes up Descartes' travels throughout the world, a spacing before Cartesian extension, and the tension between universal reason, shared by the whole world, and the necessity of writing philosophy in one language rather than others. [ABSTRACT FROM AUTHOR]

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The opposition between the climactic thought of René Descartes and that of Blaise Pascal, although not very explicitly expressed at the time, is considered to be some kind of dispute between “reason and the heart.” An attempt at the relativization of these compartmentalizing poles brings the author of the study to a starting point that is common to Descartes’ Meditations on First Philosophy and Pascal’s Pensées (Thoughts): the act of skepticism and radical doubt. Despite the differences in their skeptical pathways and their goals, the roots of the “systems” of thought of both philosophers grow from this act. The paper attempts to outline how the role of doubt can shape the problem of human knowledge, both on a general level and on the level of the highest, concrete knowledge of Divine Existence.

This paper concerns the distinction between imagination and reason in Leibniz's epistemology and metaphysics, a major point that remains poorly documented. Rather than opposing the two, as was often the case during the seventeenth century, Leibniz's theory enables us to explain how both faculties complement each other. This is particularly clear for empirical knowledge, but also in mathematics, a discipline which Leibniz often referred to as the logic of imagination. This paper also demonstrates how important principles of Leibnizian metaphysics require us to discard imagination as a source of knowledge, a point that is well illustrated in the critique of Hartsoeker's atomism. [ABSTRACT FROM AUTHOR]

Background and purpose: Fertility is a key demographic factor influencing population fluctuations. There is a global trend toward delaying childbearing, and Iran is also undergoing significant changes in this regard. This review study examines the factors influencing childbearing and associated obstacles from 2010 to 2022. Materials and methods: This systematic review utilized PubMed, Scopus, SID, and Web of Science databases to analyze articles published in both Farsi and English from 2010 to 2022. The keywords in both Persian and English included childbearing, attitude, women, reasons, fertility, and obstacles. All studies related to obstacles and factors influencing childbearing published in English between 2010 and 2022 and in Persian up to 2022 were included. In this review, the population (P2) refers to married women, intervention (I3) to the effective factors, comparison (C4) is not applicable given this study's reporting nature, and outcome (O5) refers to childbearing. The search within each database was conducted using title searches, with standardized MeSH terms such as childbearing, attitudes, women, reasons, fertility, and obstacles, combined with operators (e.g., AND, OR) to ensure comprehensive retrieval. Results: The search yielded 1,254 articles, of which 36 met the inclusion criteria after applying entry conditions, availability of article files, and removing duplicates. Factors such as social and cultural status, urban versus rural residence, educational level, and individuals’ religious and ethnic beliefs significantly impact couples’ decision-making regarding childbearing. Additionally, governmental policies, including support for pregnant mothers, play an influential role. Conclusion: Analysis of the 1,254 articles showed that economic, social, and cultural factors are significant social determinants of fertility. Ethnic background, education level, family orientation, religiosity, age at marriage, government policies, place of residence, and occupational status were identified as factors influencing childbearing. Religious and traditional values tend to increase fertility rates, especially among families with lower socioeconomic status. Educational programs aimed at improving beliefs and attitudes, promoting positive social norms, and strengthening empowerment skills may significantly enhance Iranian women’s reproductive intentions and behaviors. The findings of this study provide guidance for health policymakers in addressing obstacles to childbearing and supporting population growth in Iran. Additionally, by fostering favorable socio-economic conditions and recognizing diverse fertility behaviors across regions and cultures, reproductive health and pregnancy programs can better align with population growth policies.

This article explores the representation of wrath in relation to the topic of shipwreck in literary texts from 17th-century Spain. As seen in the emblematic genre of the time, as well as in novellas and theatre plays, wrath is represented as the shipwreck of reason. Lack of control and the destruction of the mind as consequences of anger are associated with the capsizing of ships in marine storms. From the Renaissance and well into the late 17th-century, a sound mind is figuratively equivalent to the tranquil voyage in which the ship is in control of the maritime space. By contrast, the reckless and uncontrollable mind is comparable to the ship tossed and destroyed by the tempest, unable to return from the abyss of the ocean depths. As demonstrated in the literary texts of the time, to let the mind be taken over by the passions, particularly wrath and love, was frequently correlated with madness and, thus, with moral decline, as under contemporaneous thought, insanity was connected to ethical degeneration and conversely, sanity with Christian virtues. Moreover, the symbolic implication of the shipwreck motif in Early Modern Spanish literature also reflected the medical notions of the time—namely those related to the bodily humors. Within these sociocultural coordinates, wrath and unrequited love are correlated to choleric and melancholic natures that can lead to madness and social unrest. In sum, the connection of wrath to nautical devastation is an effective means to convey social and political commentary and transmit didactic messages.

Abstract Background Missed nursing care has become a global health concern because of its impact on patient safety and nursing care quality. It is a critical indicator of nursing care quality and adverse patient outcomes. However, data regarding the magnitude and reasons for missed nursing care is limited in the study area. This study aimed to determine the magnitude and reasons for missed nursing care among nurses working in South Gondar zone public hospitals. Methods An institution-based cross-sectional study design was conducted among nurses working in South Gondar zone public hospitals from December 12, 2023, to January 20, 2024. The data was collected through self-administered MISSCARE survey tools. The collected data were entered into EpiData V.4.2 and then exported to SPSS V.25 for analysis. The statistical significance of the association between outcome variables and independent variables was declared at a P-value less than 5% (0.05) at 95% CI. Result The magnitude of missed nursing care in the study area was 51.7% (95% CI: 46.89–55.47%). Medications administered as ordered (69.8%), skin/wound care (69.8%), vital signs assessed as ordered and accordingly (68.8%), and IV/central line site care and assessments according to hospital policy (66.2%) were among the nursing care elements that were frequently missed. Material resource (76.7%), teamwork (69.1%), labor resource (65.5%), and communication (56.3%) were the main reasons for missed nursing care. Inadequate number of staff 2.9 (1.75, 4.75), training (CPD) in nursing care 1.9 (1.16, 3.14), equipment’s not available 3.9 (2.16, 6.89), and medication were not available. 4.4 (2.48, 7.76) were associated with missed nursing care. Conclusion The proportion of commonly missed nursing care was high. After adjusting for demographic variables, labor resources, material resources, and communication were reasons for commonly missed nursing care. Increasing the number of nurses, investing in nurse training, working on equipment availability, and increasing medication availability could minimize frequent omissions of nursing care.

Confession is the nobler of reasons, the nobler of truth discoverers. Confession sometimes occurs before the judge in court and sometimes outside the court. The former is referred to as judicial confession and the latter as non-judicial confession. Regarding the basis of criminal sentences based on non-judicial confessions, when the confession is the only documentary evidence of the case, according to Note 2 of Article 119 of the Criminal Procedure Code and Note 2 of Article 218 of the Islamic Penal Code approved in 2013, the non-judicial confessions are not competent to prove in the case He knows the "reason". It seems that the criminal legislator, relying on evidence such as the narrations that tell about the necessity of confession before the judge, the lack of the place and audience for confession, i.e. the lack of the institution of the prosecution in the judicial cycle of the Islamic judicial system, the institutionalized caution in the criminal policy of Islam in proving crimes, has inclined to the conclusion that To demote non-judicial evidence from "reason" to "judicial evidence". In the meantime, while rejecting the, there should not be any obstacle to the possibility of the evidence presented in the prosecution as "evidence", unless the criminal law with The attention of gratitude and caution institutionalized in the criminal policy of Islam in proving crimes should decide the slips of guilty people, and accepting this decision also requires not violating the rights of people in the crimes of human rights.

In terms of Arabic philology, the concept of reason performs the function of bonding and is a key to terms such as wisdom, goodness, duty, and autonomy. By using the reason in its proper place, morality that regulates the self (nafs) emerges. The reason, which is seen as the source of spiritual values, has given human beings the quality of being the subject of trust (amana). In Islamic Wisdom, human beings are distinguished from animals by the characteristics of carrying the Trust and having morality. Morality is not a factual but a spiritual value produced by the self. Thus, having reason also requires being moral. Reason, which is related to both matter and meaning, must move in parallel like a clock with morality, which is related to ideas and deeds. The unity of reason and morality is like the two boat oars that must be pulled in order to navigate the boat at the sea. The disruption of this balance leads to the disruption of the order. Islamic wisdom emphasizes that when this dual plane is well established, order and dynamism arise, and when it is disrupted, chaos and stagnation occur. In this paper, the unity of reason and morality relationship in Islamic wisdom is discussed.

A person who has reason instead of instinct needs to be informed in order to survive. The relationship of vital knowledge with the soul, the source of life, has been established with emotions. Throughout the history of philosophy up to the 19th century, emotion has been a subject viewed negatively. Despite this, all deep-rooted wisdoms in the world, especially philosophy defined as love of wisdom, have accepted emotions as a criterion or a psychological sign of reaching the truth. In the last century, with the legitimacy of the view that the self-awareness of consciousness is emotional rather than mental, the relationship between knowledge and emotion has been placed on the agenda of philosophy and science. The emotional basis of Islamic wisdom, as in the original forms of Judaism and Christianity, is fear and its more intense derivative, terror. In other words, the emotion of the person who acquires vital information is at the most severe level. In the translation of terms such as taqwa, and rughb, which express these feelings, into Western languages, the etymological closeness between the terms terror and terrorism, the foreignness to Islamic wisdom, and deliberate manipulations have given negative meanings to its authentic and positive basis.

Hume argues that priests feign knowledge of the strange theological country they supposedly represent and so are hypocrites, conceited because they think themselves better than the multitude whose minds they fill with superstitions and keep in ignorance to encourage their veneration as envoys from God. They thus work against the public interest in having an informed and educated citizenry. The nub of his concern, as he wrote in Dialogues Concerning Natural Religion, was that when we consider theological matters, we have moved beyond "the more solid and natural arguments, derived from the senses and experience," and must be more than "apprehensive, that we have here gone quite beyond the reach of our faculties." [ABSTRACT FROM AUTHOR]

Background and purpose: Fertility is a key demographic factor influencing population fluctuations. There is a global trend toward delaying childbearing, and Iran is also undergoing significant changes in this regard. This review study examines the factors influencing childbearing and associated obstacles from 2010 to 2022. Materials and methods: This systematic review utilized PubMed, Scopus, SID, and Web of Science databases to analyze articles published in both Farsi and English from 2010 to 2022. The keywords in both Persian and English included childbearing, attitude, women, reasons, fertility, and obstacles. All studies related to obstacles and factors influencing childbearing published in English between 2010 and 2022 and in Persian up to 2022 were included. In this review, the population (P2) refers to married women, intervention (I3) to the effective factors, comparison (C4) is not applicable given this study's reporting nature, and outcome (O5) refers to childbearing. The search within each database was conducted using title searches, with standardized MeSH terms such as childbearing, attitudes, women, reasons, fertility, and obstacles, combined with operators (e.g., AND, OR) to ensure comprehensive retrieval. Results: The search yielded 1,254 articles, of which 36 met the inclusion criteria after applying entry conditions, availability of article files, and removing duplicates. Factors such as social and cultural status, urban versus rural residence, educational level, and individuals’ religious and ethnic beliefs significantly impact couples’ decision-making regarding childbearing. Additionally, governmental policies, including support for pregnant mothers, play an influential role. Conclusion: Analysis of the 1,254 articles showed that economic, social, and cultural factors are significant social determinants of fertility. Ethnic background, education level, family orientation, religiosity, age at marriage, government policies, place of residence, and occupational status were identified as factors influencing childbearing. Religious and traditional values tend to increase fertility rates, especially among families with lower socioeconomic status. Educational programs aimed at improving beliefs and attitudes, promoting positive social norms, and strengthening empowerment skills may significantly enhance Iranian women’s reproductive intentions and behaviors. The findings of this study provide guidance for health policymakers in addressing obstacles to childbearing and supporting population growth in Iran. Additionally, by fostering favorable socio-economic conditions and recognizing diverse fertility behaviors across regions and cultures, reproductive health and pregnancy programs can better align with population growth policies. [ABSTRACT FROM AUTHOR]

Eric Mascall and Karl Barth shared a common concern with the influence of liberal Protestantism on their churches in England and Germany. They agreed this problem was best addressed through the lens of natural theology. Yet, while for Mascall a Thomistically informed understanding of natural theology was the best way to counteract liberal Protestantism's influence on the Church, for Barth, natural theology was to blame for the Church's confusion. The concern this paper raises was Barth's sharp delineation between human reason and divine revelation in the end, complicit with the ontological duality of modernity that was the basis of the liberal Protestantism he was rejecting? By dealing with modernity on its own terms, Barth undermined the capacity of the Church's ministry of Word and Sacrament to be effective agents of personal transformation. Whereas Mascall's realistic ontology not only repudiates the idealist foundations of liberal Protestantism but also offers the Church the necessary ontology foundation for understanding its ministry of Word and Sacrament as effective embodiments of God's transforming grace. [ABSTRACT FROM AUTHOR]

Education is necessary for human development, especially at a time when the conventional labor market is in decline, yet the challenges of child marriage remain unresolved. The study examined how Northern Ghana's rural folks handle calls for marriage and higher education. A case study design was implemented within the qualitative method to achieve the stated goal. Results revealed that factors influencing marriage and education choices include poor educational background, peer influence, teenage pregnancy, financial constraints, and parental pressure. There was a greater interest in marriage than in higher education. The institution of marriage is cheap compared to the cost of tertiary education, combined with economic and social advantages. This negatively affects education decisions. Results also showed that higher education helps build better homes and keeps marital households financially secure. However, females are less likely to marry and have children than their male counterparts. The results uncovered elements of incrementalism in the decisions of Senior High School graduates. This is reflected in limited expert advice, limited consideration of alternatives, and more focus on personal experience and feelings related to problem-solving and troubleshooting. However, when confronted with the consequences of their decisions, the study detected traces of rationality and incrementalism. [ABSTRACT FROM AUTHOR]

This article develops the ideas of perfection and education in Spinoza and Maimonides. Both thinkers identify human perfection with intellectual knowledge and a transformation in affect. They accordingly envision education in terms of enhancing cognition and shaping the desire to know. The first steps are a critical evaluation of imagination and the development of the mind's rational, inferential powers. These steps stabilize and strengthen our positive affects, and they arouse a desire for what Spinoza calls the third kind of knowing and Maimonides calls intellectual apprehension. Individuals achieve this highest perfection by degrees, if at all. Spinoza argues that the more the body can undergo, the more we know, the more active and hence the more perfect we are, and the more joy, love, and satisfaction we experience. Spinoza calls the third kind of knowing both scientia intuitiva and amor dei intellectualis. Maimonides's perfect human being experiences an intellectual apprehension of the existence of God and receives flashes of insight concerning aporetic metaphysical questions. Although Spinoza's amor dei intellectualis transforms the knower's way of living, it is not explicitly political. Maimonides' model of the perfect human is Moses, whose intellectual apprehension brings about a passionate love for God and eventuates in prophecy, which Maimonides theorizes as the overflow of intellectual attainment through imagination. Moses is the most perfect prophet, the one who founds and organizes a community. [ABSTRACT FROM AUTHOR]

Background: Missed nursing care has become a global health concern because of its impact on patient safety and nursing care quality. It is a critical indicator of nursing care quality and adverse patient outcomes. However, data regarding the magnitude and reasons for missed nursing care is limited in the study area. This study aimed to determine the magnitude and reasons for missed nursing care among nurses working in South Gondar zone public hospitals. Methods: An institution-based cross-sectional study design was conducted among nurses working in South Gondar zone public hospitals from December 12, 2023, to January 20, 2024. The data was collected through self-administered MISSCARE survey tools. The collected data were entered into EpiData V.4.2 and then exported to SPSS V.25 for analysis. The statistical significance of the association between outcome variables and independent variables was declared at a P-value less than 5% (0.05) at 95% CI. Result: The magnitude of missed nursing care in the study area was 51.7% (95% CI: 46.89–55.47%). Medications administered as ordered (69.8%), skin/wound care (69.8%), vital signs assessed as ordered and accordingly (68.8%), and IV/central line site care and assessments according to hospital policy (66.2%) were among the nursing care elements that were frequently missed. Material resource (76.7%), teamwork (69.1%), labor resource (65.5%), and communication (56.3%) were the main reasons for missed nursing care. Inadequate number of staff 2.9 (1.75, 4.75), training (CPD) in nursing care 1.9 (1.16, 3.14), equipment's not available 3.9 (2.16, 6.89), and medication were not available. 4.4 (2.48, 7.76) were associated with missed nursing care. Conclusion: The proportion of commonly missed nursing care was high. After adjusting for demographic variables, labor resources, material resources, and communication were reasons for commonly missed nursing care. Increasing the number of nurses, investing in nurse training, working on equipment availability, and increasing medication availability could minimize frequent omissions of nursing care. [ABSTRACT FROM AUTHOR]

This paper comments on Richard Bourke's Hegel and World Revolutions, focusing on its analysis of Hegel's relevance for debates on revolution, freedom, and the Enlightenment. While agreeing with Bourke's call for critically engaging with Hegel's ideas rather than dismissing them outright, the paper raises some questions concerning Bourke's reconstruction of Hegel's interpretation of Kant, his account of the French Revolution, and the impact of Hegel's work on contemporary debates. [ABSTRACT FROM AUTHOR]

How to give emotions their due place in politics and social mobilizations? And how can we prevent the forms of its expression from becoming destructive of democratic customs? Answering these questions requires learning in its different aspects the role of emotions in politics and collective action. It is, therefore, a question of understanding where the habitual underestimation of this role comes from. It is the treatment of the passions, and more broadly of the sensibility opposed to Reason, by Western philosophy and modern psychology, that is at issue. The appeal to Reason to tame the passions loses all meaning as soon as we fail to endow the former with a transcendent status and specific power. Instead of a domestication scheme, it would be more promising to replace domination with co-operation, as the American pragmatists William James and John Dewey recommended. [ABSTRACT FROM AUTHOR]

Initially, you judge that p. You then learn that most experts disagree. All things considered, you believe that the experts are probably right. Still, p continues to seem right to you, in some sense. You don't yet see what, if anything, is wrong with your original reasoning. In such a case, we'll say that you are 'inclined' toward p. This paper explores various roles that this state of inclination can play, both within epistemology and more broadly. Specifically, it will be argued that: (i) inclinations can promote the accuracy of inquiring groups; (ii) they can support rational participation within philosophy despite pervasive disagreement; (iii) they allow us to make sense of an important way in which two people can continue to disagree even after they 'conciliate'; (iv) inclinations carry information about individuals' independent judgments and for this reason must be accounted for when updating on the opinions of others; (v) inclinations are connected to understanding in a way that belief is not; (vi) and awareness of the inclination-belief distinction enables us to respond to a provocative challenge purporting to show that critical thinking, or 'thinking for oneself', typically reduces expected accuracy and hence should be discouraged. [ABSTRACT FROM AUTHOR]

This essay explores the complexity of faith in our time. The continued belief in religion indicates, at least to some extent, the failure of science to fully demonstrate its absoluteness to a convincing degree for many believers. And, in Kantian terms, the reason for that is because it cannot. This essay will focus on the point at which faith and reason intersect and become neither each other nor themselves but share in an unspoken and unintended complicity of belief in order to negotiate the impossible truth of the matter, which is just that—the true is the impossible. [ABSTRACT FROM AUTHOR]

The running thread of the present article is the perceived union and harmony between faith and reason in the worldview of Ghiyāth al-Dīn Manṣūr Dashtakī (d. 1542), arguably the most significant – but little-known to modern scholarship – Shiʿi intellectual and polymath of the late medieval era. The study sets to do three things: first, to introduce to introduce new data and material for the study of early Safavid intellectual history, focusing on the figure of Ghiyāth al-Dīn Manṣūr Dashtakī (d. 1542), his life, writings, and legacy; second, to set out the contours of Dashtakī's major accomplishments in philosophy, namely in metaphysics; and third, to call for a revised reading of the Safavid intellectual and cultural renaissance, showing that there was precedent in the example of the Shiraz Circle and particularly in Dashtakī, who, along with his contemporaries, led an important scholarly revival in religion and philosophy well over a century before the rise of the Isfahan school in the early decades of the eleventh/seventeenth century. The article will be concerned primarily with Dashtakī the son who lived under the dispensation of the Safavid rulers. [ABSTRACT FROM AUTHOR]

The purpose of this research is to examine the conditions of the contracting parties in the contract in jurisprudence and law. The research method is descriptive and analytical using library resources. Investigations showed that among the conditions of contracting parties are maturity, reason, authority, ownership, possession and intention. Islamic jurists have two views about Sabi Memiz transactions. The point of view that considers Sabi Memiz as one of those who are imprisoned and detained, from trading, and they consider the realization of maturity and growth as two necessary conditions to remove Sabi's stone. The point of view that in Sabi Meeez's trade license considers the realization of growth as a basic condition for their possession, regardless of whether puberty has been achieved or not. Another condition of the seller and buyer is intelligence. On the other hand, all jurists agree on the necessity of intention in interactions; however, there is a difference of opinion among the jurists regarding the position of intention and intention. Also, if someone sells someone else's property, i.e. other than these persons, it will be based on the permission of the owner and does not require a new contract. Also, a prudish sale is based on the permission of the original owner, otherwise it is invalid and the silence of the owner is not enough. Article 252 BC states that permission or rejection does not have to be immediate. [ABSTRACT FROM AUTHOR]

Are polemics a useful part of theological discourse? This article argues that it is and explores the conditions and theological rationale for polemics. These are explored by means of a case study of the Dutch second-generation neo-Calvinist theologian Klaas Schilder (1890–1952). Schilder, a prolific and polemical writer, shows how theological polemics are embedded in the doctrine of God's immanence, the church, the covenant, and the use of human reason. Schilder's view on tension as a key motif in the Christian life further informs his argument for a polemical theology. [ABSTRACT FROM AUTHOR]

Veritism is the idea that what makes a belief epistemically rational is that it is a fitting response to the value of truth. This idea promises to serve as the foundation for an elegant and systematic treatment of epistemic rationality, one that illuminates the importance of distinctively epistemic normative standards without sacrificing extensional adequacy. But this article proposes that veritism cannot fulfill this promise. It goes on to explain why not, in part by showing that three radically different developments of veritism—one consequentialist, one deontological, and one virtue-theoretic—face eerily similar problems. This article also attempts to provide a general explanation of why any version of veritism is doomed to fail. If these arguments are successful, their upshot is that we must look beyond the value of truth if we want to understand the nature and significance of epistemic rationality. [ABSTRACT FROM AUTHOR]

Hume criticizes Malebranche for endorsing an "abstract theory of morals" founded on reason that leaves no role for sentiment. One response in the literature argues that although Malebranche started by endorsing the kind of "abstract" morality Hume rejects, he increasingly replaced this with an incompatible "sensible" morality based on "physical motives" deriving from pleasure. However, I argue that a basis for both moralities is present in Malebranche from the start, and indeed that they are compatible parts of a single morality. In developing this argument, I draw particularly on his contribution to the dispute in early modern France over a Quietist account of "pure love." This contribution reveals that although he did accept the sort of theory of moral truth that Hume criticized, Malebranche at the same time endorsed a theory of moral motivation that is similar in important respects to what we find in Hume. [ABSTRACT FROM AUTHOR]

Against the backdrop of an Africanisation imperative, universities in Africa seem to continuously redefine and reconfigure in search of social alignment, identity and relevance. It is for this reason that compelling processes, such as decolonisation, transformation and other higher education reform initiatives, are underscored by the primary imperative of pursuing social meaning and relevance. In post-colonial Africa, the imperative of Africanisation of the university has, though necessary, remained a contested topical discourse. This conceptual article seeks to contribute to the debate by drawing upon notions of conscience, humanness and wonder as possible anchors for the Africanisation of the university on the continent. [ABSTRACT FROM AUTHOR]

Copyright of Metafizika: International Journal of Philosophy & Interdisciplinary Studies is the property of AcademyGate Publishing and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Stewart Cohen's epistemic responsibility conception of epistemic justification in illustrating the problem of the new evil demon is assessed through some virtue-theoretic attempts, notably by Timothy Williamson and Clayton Littlejohn, whose accounts provide a good departure point to differentiate epistemic blamelessness through epistemic excusability via exercise of epistemic competence with epistemic recklessness. Some failure of epistemic sensitivity is through epistemic recklessness, and its epistemic blameworthiness is understood thus. I shall, having set the stage of epistemic justification in relation to epistemic responsibility, present my theory of epistemic reason, and of reason in general, by describing reason as knowledge of obligation. Having distinguished reasonableness from rationality, I will also present a safety theory of reasonableness, and correspondingly a measure of reasonableness, beyond my knowledge of obligation conception of rationality. [ABSTRACT FROM AUTHOR]

Copyright of Revista de Estudios Sociales is the property of Universidad de los Andes and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Tabayyun is the property of Arab Center for Research & Policy Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The Catholic identity and inspiration of the Universidad Francisco de Vitoria is manifested, among other ways, in the application of what Pope Benedict XVI called 'Expanded Reason'. The Expanded Reason Institute is working to equip UFV professors with the ability to incorporate a broader approach to their scientific disciplines, with a deeper and more open vision of the totality of reality. In this paper, we present the results of one of the Institute's most recent initiatives: a training course designed to help full-time professors overcome the fragmentation of the sciences, seek the unity of knowledge, raise fundamental questions, recognise the limits of their particular field of science and engage in an enriching dialogue with philosophy and theology. [ABSTRACT FROM AUTHOR]

AbstractCivic protests around the globe have tried to highlight the increasing soft authoritarianism in democratic states. Under strict scrutiny, protestors have to devise a methodology that can help spread their message and yet not attract legal attention. Using a first-hand account, through activist-participatory observation, in the Justice for Rohith Vemula movement at the University of Hyderabad, India in 2016, this article develops the concept of ‘reasoned emotion’ to show how andolanjeevis tried to reach out to the non-protesting university community. The movement was aimed at seeking justice for the institutional discrimination meted out to Dalit-Bahujan students in Indian universities, and it started after the suicide of Rohith Vemula – an exceptionally bright, politically active Dalit doctoral researcher at the University of Hyderabad. By sharing factual legal documents to gain legitimacy and highlight the atrocities committed by the university administration in ‘socially boycotting’ five Dalit students, the andolanjeevis used binding reason to appeal to the emotional knowledge of the students. The performative aspect of the emotional appeal not only empowers protestors to mobilise empathy but also engenders an act of de-silencing suppressed narratives. This conceptualisation of the activism space foregrounds reason with emotion to build affective communities of support and solidarity. [ABSTRACT FROM AUTHOR]

This study aims to compare the epistemological approaches and methodological approaches of Aristotle and Farabi on the axis of their views of reason. While Aristotle addressed the nature of knowledge within a framework based on experience and observation, he systematically developed methods such as deduction and induction. This approach has played a direct or indirect role in shaping modern ideas about epistemological foundations. On the other hand, Farabi reinterpreted Aristotle's thoughts within Islamic philosophy, addressed the relationship between reason and revelation, and emphasized the role of reason as an active force in man's attainment of knowledge. This study aims to contribute to understanding the intellectual interactions in the context of both classical logic and Islamic philosophy by examining how the two philosophers' understanding of reason produces different epistemological and methodological results. In addition, the study aims to compare the methods of acquiring knowledge of Farabi and Aristotle, to reveal how knowledge is defined and what its limits are, and to reveal the effects of their understanding of reason, knowledge and method on philosophical thought. [ABSTRACT FROM AUTHOR]

In this article discusses, the evidential nature of the knowledge that qualifies one as a human being and the existential and epistemic processes of being responsible will be discussed from a Muʿtazilite perspective. What are the intrinsic and cognitive qualities that make human beings knowers? How should the intellect be understood as evidence and its functional contribution to the process of gaining knowledge from evidence? To what extent is the activity of the subject's realized in the process of intellect, evidence, and knowledge? How can the minimum cognitive conditions that make human beings responsible be explained in relation to the nature of the obligation (taklif) Assuming that every human being, by virtue of his/her nature and rational faculties, is capable of reaching the level of knowledge that is the source of responsibility, what justifies moral retribution (punishment) in the case of failure despite the existence of this capacity? Seeking answers to questions like these is the main interest of this article. In Muʿtazilite theology, not recognizing God and His superior qualities, and not completing the process of obligation for a virtuous life means that the individual will face a consequence proportional to his level of belief and morality. Moreover, man can use his/her intellect to investigate the causes and reasons of things, to understand what the evidence points to, and to complete the epistemic process that leads to the unknown. By nature, man knows himself/herself, is aware of the external world, wills, perceives, has a priori knowledge, is willing to think, is aware of the evidence, can understand what is said, knows the causes of his actions, and the nature of moral values. Therefore, this article will examine the initial principles that make human beings responsible and the cognitive limits that arise from human nature. The stages of human responsibility from physical development to intellectual maturity will be discussed from a Muʿtazilite perspective with a descriptive method. After mentioning the basic nature of the a priori knowledge that makes man responsible as an intelligent being, the existential and cognitive processes that require responsibility will be analyzed. Since the article is not a interfactional comparison, the main issue will be analyzed on the axis of Mu'tazila. For this reason, the main issue will be examined around a theme in which the intellect and moral nature are at the center, without giving space to a detailed lexical and terminological conceptual analysis. The article focuses on the physical factors that make human beings responsible, the lowest level of knowledge, the qualities of knowledge that require being responsible, and the intellectual and moral process of obligation. The relationship of knowledge about God to existential and cognitive processes is determined with categorical distinctions in order to ensure the originality sought. [ABSTRACT FROM AUTHOR]

Many authors assume that we are rationally required to be somewhat moved by any recognized reason. This assumption turns out to be unjustified if not false, both in general and under any non-trivial restriction. Even its most plausible forms are contradicted by the possibility of exclusionary reasons. Some have doubted the latter's possibility. But these doubts are also shown to be unfounded, and exclusionary reasons' pervasive role in normative theorizing is defended. [ABSTRACT FROM AUTHOR]

This paper explores the connective 'because', based on the idea that 'C because A' implies the acceptance/truth of the antecedent A as well as of the consequent C, and additionally that the antecedent makes a difference for the consequent. To capture this idea of difference-making a 'relevantized' version of the Ramsey Test for conditionals is employed that takes the antecedent to be relevant to the consequent in the following sense: a conditional is true/accepted in a state σ just in case (i) the consequent is true/accepted when σ is revised by the antecedent and (ii) the consequent fails to be true/accepted when σ is revised by the antecedent's negation. To extend this to a semantics for 'because', we add that (iii) the antecedent and (iv) the consequent are accepted/true in the state σ . We get metaphysical or doxastic interpretations of these clauses, depending on what we mean by a model and a state. We introduce several semantics known from suppositional conditionals, which we reinterpret for difference-making conditionals and 'because'. We present a minimal logic for 'because' sentences and show how it can be extended in ways that parallel the hierarchy of extensions of the logic of suppositional conditionals. We establish correspondence results between axioms for 'because' and properties of states, and prove that the specified logics are sound with respect to the semantics. [ABSTRACT FROM AUTHOR]