2017 Sayı 28

Permanent URI for this collectionhttps://hdl.handle.net/11452/13176

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    The cognitive significance of African traditional metaphysics
    (Uludağ Üniversitesi, 2018-02-17) Idjakpo, Onos Godvin
    The paper examines the issue of African metaphysics which revolves round the conception of a vital force which the Africans take as the primary unifying stuff of the universe permeating all existing being, physical, quasi-physical or spiritual. The paper finds that this unifying force is significant or dynamic. The method of analysis is conceptual. The paper concludes that in African traditional metaphysics lies a fertile source of knowledge and values exploration that are essential in a changing world.
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    Evolutionary and cognitive aspects of beauty (attractiveness)
    (Uludağ Üniversitesi, 2017-02-21) Demuth, Andrej; Demuthova, Slavka
    The subjective nature of aesthetic experience and the different aesthetic evaluation of the same impulses raise the suspicion of many thinkers to see beauty as a matter of a percipient’s individuality, and of beauty’s formation through external historical and cultural influences. Authors impeach this thesis and present the questions, whether it is possible to find cognitive aspects or purposes in aesthetic judgements and in beauty perception, and if it is possible to meaningfully build cognitive aesthetics as a science about the epistemic background of beauty and art. On the example of attraction, the mechanisms of evolutionarily universalistic approach are shown. In this case, an attractiveness evaluation can be understood as an unconscious calculating process where we evaluate sensory inputs without consciously regarding the evaluation algorithms which were acquired in the course of evolution or upbringing. At the same time, authors add the cognitive approach stressing the idea, that the attractiveness of an average object proves that it has a higher degree of correspondence with its prototype. For this reason our ideal of beauty is often conditioned by our education, individual history, and culture. The clarification of functioning of these mechanisms enables to present a model of how both systems work together, and so provides an explanation of why there are objects which we all like and why we are sensitive to very similar impulses, but on the other hand, this could also explain why there is an individual, historical, and cultural interdependence of aesthetic values.
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    Korsgaard on self-constitution
    (Uludağ Üniversitesi, 2017-02-28) Turner, Zeynep Talay
    Christine Korsgaard claims that Kantian moral law means the law of selfconstitution and that unless we fully understand what self-constitution means in Kant, we cannot comprehend Kantian morality. Korsgaard’s idea of selfconstitution is based on the idea that the unity of an action and the unity of an agent are not detachable. In this paper, I will examine Korsgaard’s Kantian notion of the self, and, correspondingly, her idea of a good action. However, in doing so, I will claim that her account of the self begins from an assumption, that is the mind is transparent, in other words, we are completely aware of our desires, motives and inclinations.
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    Spinoza and international law: Bleak take on self-help or a strong belief in humanity?
    (Uludağ Üniversitesi, 2017-03-07) Güneysu, Gökhan
    Spinoza foresees a state of nature among states, just like the one among human beings. Human beings, under this chaotic condition, are not bound by the contracts they have concluded, if these contracts have lost their utility. States, too, may cease to observe those international agreements, if obedience to these is not advantageous any more for the state concerned, or whenever there is a more advantageous alternative than those perks offered by the international agreement. These findings have led many scholars of International Relations and International Law to deem Spinoza as a thinker in the mold of Hobbes or the like, someone who allocates no place for morality in political affairs. Spinoza proves at times to be a stingier critic of morality than Hobbes, yet he still calls for cooperation on international fora. This he does by distancing himself from the rhetoric of natural law. International solidarity, according to him, will enable participating states to be more powerful and to enjoy more rights. Yet again, he does not set idealistic goals and just underlines the more advantageous state to be created owing to the establishment of such a peaceful cooperation.