miércoles, 19 de febrero de 2014

Experimental Philosophy and the Notion of the Self

الفلسفة التجريبية ومفهوم الذات -
प्रायोगिक दर्शन और स्वयं की धारणा -
Экспериментальная Философия и понятие самости

Edge.org

http://www.edge.org

February 18, 2014 ---------------------------------------------------- THE THIRD CULTURE - HeadCon '13 Part VIII: WHAT'S NEW IN SOCIAL SCIENCE? --------------------------------------------------- "I'm going to be talking today about some recent work in the field of experimental philosophy. But before I talk about what this actual recent work has discovered I want to say something briefly about what this field is. "What is the field of experimental philosophy? Experimental philosophy is a relatively new field—one that just cropped up around the past ten years or so, and it's an interdisciplinary field, uniting ideas from philosophy and psychology. In particular, what experimental philosophers tend to do is to go after questions that are traditionally associated with philosophy but to go after them using the methods that have been traditionally associated with psychology." JOSHUA KNOBE is an Experimental Philosopher; Associate Professor of Philosophy and Cognitive Science, Yale University. --- Next: David Pizarro: Monday, February 24, 2014 - "The Failure of Social and Moral Intuitions" Part IX of the conversation from HeadCon '13: WHAT'S NEW IN SOCIAL SCIENCE? --------------------------------------------------- EDGE BOOKS --------------------------------------------------- --------------------------------------------------- IN THE NEWS http://edge.org/news --------------------------------------------------- BRAIN PICKINGS BIG THINKERS ON THE ONLY THING WORTH WORRYING ABOUT February 11, 2014 Maria Popova A cross-disciplinary kaleidoscope of intelligent concerns for the self and the species. In his famous and wonderfully heartening letter of fatherly advice, F. Scott Fitzgerald gave his young daughter Scottie a list of things to worry and not worry about in life. Among the unworriables, he named popular opinion, the past, the future, triumph, and failure “unless it comes through your own fault.” Among the worry-worthy, courage, cleanliness, and efficiency. What Fitzgerald touched on, of course, is the quintessential anxiety of the human condition, which drives us to worry about things big and small, mundane and monumental, often confusing the two classes. It was this “worryability” that young Italo Calvino resolved to shake from his life. A wonderful 1934 book classified all of our worries in five general categories that endure with astounding prescience and precision, but we still struggle to identify the things truly worth worrying about — and, implicitly, working to resolve — versus those that only strain our psychoemotional capacity with thedeathly grip of anxiety. In What Should We Be Worried About? (public library), intellectual jockey and Edge founder John Brockman tackles this issue with his annual question — which has previously answered such conundrums as the single most elegant theory of how the world works (2012) and the best way to make ourselves smarter (2011) — and asks some of our era’s greatest thinkers in science, psychology, technology, philosophy, and more to each contribute one valid “worry” about our shared future. Rather than alarmist anxiety-slinging, however, the ethos of the project is quite the opposite — to put in perspective the things we worry about but shouldn’t, whether by our own volition or thanks to ample media manipulation, and contrast them with issues of actual concern, at which we ought to aim our collective attention and efforts in order to ensure humanity’s progress and survival. . . . . . .What Should We Be Worried About? is an awakening read in its entirety. For more of Brockman’s editorial-curatorial mastery, revisit the Edge Questions compendiums from 2013 and 2012, and see Nobel-winning behavioral economist Daniel Kahneman on the marvels and flaws of our intuition. --------------------------------------------------- ENTORNO INTELIGENTE URUGUAY: I SAW THE BEST MINDS February 14, 2014 From 1981 until today, through The Reality Club, or its online version, edge.org, the literary agent and provocateur John Brockman has brought together "the best minds of his generation" to talk. It's an old-fashioned salon of intellectuals, only adapted to the times, i.e. nearly free of literary intellectuals and full of scientists and technologists. We are not interested in received "wisdom". … …In 1991 John Brockman wrote that the intellectual map of the West and the "traditional" intellectual world of the fifties had been condemned to the margins In the past few years, the playing field of American intellectual life has shifted, and the traditional intellectual has become increasingly marginalized. A 1950s education in Freud, Marx, and modernism is not a sufficient qualification for a thinking person in the 1990s. Indeed, the traditional American intellectuals are, in a sense, increasingly reactionary, and quite often proudly (and perversely) ignorant of many of the truly significant intellectual accomplishments of our time. Their culture, which dismisses science, is often nonempirical. It uses its own jargon and washes its own laundry. It is chiefly characterized by comment on comments, the swelling spiral of commentary eventually reaching the point where the real world gets lost. So borrowing from C.P. Snow, author of "The Two Cultures" (1959), which described the divorce between science and humanities, and who, in 1963, predicted the emergence of a "third culture", in which the gap between the two fields of knowledge would narrow until it disappears, Brockman wrote his own essay on "The Third Culture" (1991). … --------------------------------------------------- NPR MODERN FEARS FOR MODERN TIMES February 12, 2014 Marcelo Gleiser What should we be worried about? Real Scenarios that keep scientists up at night. This is the title of the new book edited by the literary agent John Brockman, founder of the website Edge.org, a discussion forum that includes novelist Ian McEwan, musician Brian Eno, physicists Frank Wilczek and Freeman Dyson, as well as yours truly, 13.7's Tania Lombrozo, and a couple of hundred of other academics and intellectuals. Every year, Brockman asks this group a "question." Answers in the form of short essays are compiled in paperback volumes with the intention of providing food for thought, as well as showcasing some of the cutting-edge ideas in science and technology and how they shape our culture. This is year, nothing less than 150 answers were published, of which I provide a meager sample here. --------------------------------------------------- LE MONDE VIE ET MORT D'UNE THEORIE February 10, 2014 Marco Zito LES COULISSES DE LA PAILLASSE. Quelles sont les théories scientifiques qui devraient être mises au placard ? C'est la question qu'a posée dans son "défi" annuel le site Edge (Edge.org), un forum de discussion sur la science : le but est d'accélérer le progrès de nos connaissances. Le débat scientifique peut en effet donner lieu à des situations de blocage, comme celle décrite par Max Planck, un des pères de la mécanique quantique. Il expliquait qu'il avait été incapable de persuader le chimiste germano-balte Wilhelm Ostwald que la deuxième loi de la thermodynamique (augmentation de l'entropie) ne pouvait pas être déduite de la première (la conservation de l'énergie). "Cette expérience me donnait aussi l'occasion d'apprendre un fait remarquable : une nouvelle vérité scientifique ne triomphe pas en convainquant ses opposants et en leur faisant voir la lumière, mais plutôt parce que ses opposants finissent par mourir, et arrive une nouvelle génération qui est familière avec la nouvelle idée." --------------------------------------------------- --------------------------------------------------- Edge Foundation, Inc. is a nonprofit private operating foundation under Section 501(c)(3) of the Internal Revenue Code. Follow Edge on Twitter: @edge Edge in the news ( http://edge.org/edge-in-the-news ) --------------------------------------------------- --------------------------------------------------- EDGE.ORG John Brockman, Editor and Publisher Russell Weinberger, Associate Publisher Nina Stegeman, Editorial Assistant Copyright (c) 2013 by Edge Foundation, Inc. All Rights Reserved. Published by Edge Foundation, Inc. 260 Fifth Avenue New York, NY 10001 --------------------------------------------------- --------------------------------------------------- --- You are currently subscribed to the Edge.org mailinglist as: antunez_a@uma.es. To unsubscribe send a blank email to leave-6498798-23957772.21cdc40017184e19f37d1ef4bb73784d@sand.lyris.net Or, you can manage your subscription at the following URL: http://edge.org/subscribe

meid-in Islam

ইসলামে তৈরি

Ibn al-Faradi

http://es.wikipedia.org/wiki/Ibn_al-Faradi

bu l-Walid 'Abdallah ibn ul-Faradi, más conocido simplemente como Ibn al-Faradi (Córdoba, 23 de diciembre de 962 - íd. 1012), fue un historiador andalusí.

Nacido en Córdoba, estudió Derecho y tradición islámica. En 992 peregrinó a La Meca pasando por Egipto y Kairuán donde realizó estudios. Tras su regresó, en 1009 se convirtió en cadí en Valencia. Acumuló una de las mejores bibliotecas de Al Ándalus y fue asesinado en Córdoba cuando los bereberes almorávides tomaron la ciudad.

Índice

Obras

Su principal obra es Ta˒rīḫ ˓ulamā˒ al-Andalus o Taʾrīkh ʿulamāʾ al-Andalus y que se puede traducir por Historia de los sabios de al-Ándalus, fue editada por Francisco Codera Zaidín en Madrid en 1891 y 1892. El autor lo describe como una compilación de ulamās, el muḥaddithūn u los más rigurosos investigadores de al-Andalus, resumidos y ordenados alfabéticamente.
También escribió una Historia de los poetas de al-Ándalus, que no ha llegado hasta nosotros.

Véase también

Ibn Hazm

Enlaces externos

Referencias

Historia de España, Ramón Menéndez Pidal, tomo VI Los Comienzos de la Reconquista 711-1038, Espasa-Calpe S.A., Madrid, 1992, ISBN 84-234-4800-5, 1956, página 11.
de la Puente, Cristina . "Ibn al-Faraḍī." Christian-Muslim Relations. A Bibliographical History. General Editor David Thomas. Brill Online, 2013. Reference. 07 July 2013.

Notas al pie

Categorías:

Etimologia de Bereber

http://www.etymonline.com/index.php?allowed_in_frame=0&search=berber&searchmode=none

Berber: 1820 (n.); 1832 (adj.), from Arabic name for the peoples living west of Egypt; perhaps ultimately from Greek barbaros "barbarians" (see Barbary).
Hamitic: language group that included ancient Egyptian, Berber, Galla, etc.; 1842, from Ham, second son of Noah (Gen. ix:18-19).
erg (n.2): "region of drifting sand dunes," 1875, from French erg (1854), from North African Arabic 'irj, from a Berber word.
kabyle: Berber of Algeria and Tunisia, 1738, also of their language, from French, from Arabic qaba'il, plural of qabilah "tribe."
zouave (n.): 1848, from French, from Arabic Zwawa, from Berber Igawawaen, name of a Kabyle tribe in Algeria, from which the French light infantry troops of that name were originally recruited in 1831.
Almoravides: Muslim Berber horde from the Sahara which founded a dynasty in Morocco (11c.) and conquered much of Spain and Portugal. The name is Spanish, from Arabic al-Murabitun, literally "the monks living in a fortified convent," from ribat "fortified convent."
Caesarea: Latin city name derived from Caesar, applied in honor of the emperors to some new and existing cities in the Roman Empire, including modern Kayseri, Turkey; Shaizar, Syria, and Cherchell, Algeria (representing a French spelling of an Arabic name based on a Berber garbling of the Latin word).
Morocco: country in northwest Africa, from Italian, from Berber Marrakesh (properly the name of the city of Marrakesh), from Arabic Maghrib-al-Aqsa "Extreme West." Cf. French Maroc, German Marokko. In English, the first vowel has been altered, apparently by influence of Moor. Related: Moroccan.
Moor (n.): "North African, Berber," late 14c., from Old French More, from Medieval Latin Morus, from Latin Maurus "inhabitant of Mauritania" (northwest Africa, a region now corresponding to northern Algeria and Morocco), from Greek Mauros, perhaps a native name, or else cognate with mauros "black" (but this adjective only appears in late Greek and may as well be from the people's name as the reverse). Being a dark people in relation to Europeans, their name in the Middle Ages was a synonym for "Negro;" later (16c.-17c.) used indiscriminately of Muslims (Persians, Arabs, etc.) but especially those in India.
merino (n.): fine-wool breed of sheep, 1781, from Spanish merino, possibly from Arabic Merini, a Berber family or tribe of sheep farmers in northwest Africa whose animals were imported into Spain 14c.-15c. to improve local breeds. Or from or influenced by Latin majorinus, from major "greater," either in reference to size of the animals or from Spanish derivative merino (n.) "overseer of cattle pastures," also a title of judicial officers. Applied from early 19c. to the wool itself and to various articles made from it.
Barbary: c.1300, "foreign lands" (especially non-Christian lands), from Latin barbaria (see barbarian). Meaning "Saracens living in coastal North Africa" is attested from 1590s, via French (Old French barbarie), from Arabic Barbar, Berber, ancient Arabic name for the inhabitants of North Africa beyond Egypt. Perhaps a native name, perhaps an Arabic word, from barbara "to babble confusedly," but this might be ultimately from Greek barbaria. "The actual relations (if any) of the Arabic and Gr[eek] words cannot be settled; but in European langs. barbaria, Barbarie, Barbary, have from the first been treated as identical with L. barbaria, Byzantine Gr[eek] barbaria land of barbarians" [OED].
barbarian (adj.): mid-14c., from Medieval Latin barbarinus (source of Old French barbarin "Berber, pagan, Saracen, barbarian"), from Latin barbaria "foreign country," from Greek barbaros "foreign, strange, ignorant," from PIE root *barbar- echoic of unintelligible speech of foreigners (cf. Sanskrit barbara- "stammering," also "non-Aryan," Latin balbus "stammering," Czech blblati "to stammer").

Greek barbaroi (n.) meant "all that are not Greek," but especially the Medes and Persians. Originally not entirely pejorative, its sense darkened after the Persian wars. The Romans (technically themselves barbaroi) took up the word and applied it to tribes or nations which had no Greek or Roman accomplishments. The noun is from late 14c., "person speaking a language different from one's own," also (c.1400) "native of the Barbary coast;" meaning "rude, wild person" is from 1610s.
cat (n.): Old English catt (c.700), from West Germanic (c.400-450), from Proto-Germanic *kattuz (cf. Old Frisian katte, Old Norse köttr, Dutch kat, Old High German kazza, German Katze), from Late Latin cattus.

The near-universal European word now, it appeared in Europe as Latin catta (Martial, c.75 C.E.), Byzantine Greek katta (c.350) and was in general use on the continent by c.700, replacing Latin feles. Probably ultimately Afro-Asiatic (cf. Nubian kadis, Berber kadiska, both meaning "cat"). Arabic qitt "tomcat" may be from the same source. Cats were domestic in Egypt from c.2000 B.C.E., but not a familiar household animal to classical Greeks and Romans. The nine lives have been proverbial since at least 1560s.

The Late Latin word also is the source of Old Irish and Gaelic cat, Welsh kath, Breton kaz, Italian gatto, Spanish gato, French chat (12c.). Independent, but ultimately from the same source are words in the Slavic group: Old Church Slavonic kotuka, kotel'a, Bulgarian kotka, Russian koška, Polish kot, along with Lithuanian kate and non-Indo-European Finnish katti, which is from Lithuanian.

Extended to lions, tigers, etc. c.1600. As a term of contempt for a woman, from early 13c. Slang sense of "prostitute" is from at least c.1400. Slang sense of "fellow, guy," is from 1920, originally in U.S. Black English; narrower sense of "jazz enthusiast" is recorded from 1931.

Cat's paw (1769, but cat's foot in the same sense, 1590s) refers to old folk tale in which the monkey tricks the cat into pawing chestnuts from a fire; the monkey gets the nuts, the cat gets a burnt paw. Cat bath "hurried or partial cleaning" is from 1953. Cat burglar is from 1907, so called for stealth. Cat-witted "small-minded, obstinate, and spiteful" (1670s) deserved to survive. For Cat's meow, cat's pajamas, see bee's knees.

sábado, 1 de febrero de 2014

What’s the Point of Academic Publishing?

Sarah Kendzior

Al Jazeera

January 24, 2014

In December 2013, Nobel Prize-winning physicist Peter Higgs made a startling announcement. “Today I wouldn't get an academic job,” he told The Guardian. “It's as simple as that. I don't think I would be regarded as productive enough.”

Higgs noted that quantity, not quality, is the metric by which success in the sciences in measured. Unlike in 1964, when he was hired, scientists are now pressured to churn out as many papers as possible in order to retain their jobs. Had he not been nominated for the Nobel, Higgs says, he would have been fired. His scientific discovery was made possible by his era’s relatively lax publishing norms, which left him time to think, dream, and discover.

In January 2014, creative-writing professor Cathy Day published a rundown of her publications since 2011: 300 pages of a novel, 100 pages of non-fiction, seven essays, two short stories, and 200 blog posts. The blog posts, dedicated to the craft of writing, attracted the most attention, garnering over 160,000 pageviews. Day’s last post was particularly popular: It announced the end of her blog.

“Here’s the thing: this work hasn’t counted much for me as an academic,” she wrote. “Every time I post to this blog, I’m taking time away from my fiction and nonfiction, from work that ‘counts’ for me—both institutionally and personally. Even now, as I write this, I’m not working on my novel and other projects.”

full: https://chroniclevitae.com/news/291-what-s-the-point-of-academic-publishing