Department of Philosophy

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Open Access
Dimensions of concerns: The case of Turkish adolescence
(Academic Press, 1995) Sahin, Nesrin H.
The purpose of the present study is to explore the type and seriousness of concerns reported by Turkish adolescents and to investigate the association of these concerns with self-reported psychological distress. The subjects were 957 secondary school students, 471 females and 486 males (ages 11 to 19) sampled from six different schools representing three socioeconomic status levels in Ankara, Turkey. A 40-item, Adolescent Concerns Scale was administered to subjects together with the Beck Depression Inventory (BDI), State-Trait Anxiety Inventory (STAI-T) and the UCLA Loneliness Scale. An exploratory factor analysis revealed that the concerns could be grouped into five distinct clusters. These were concerns related to "personal future", "interpersonal relations", "local-universal issues", "social identity" and "use of drugs". Among them, "concerns over social identity issues" were found to be related to and predicting the anxiety scores. Even though concerns over the "use of drugs" received the lowest rating, as a factor subscale this cluster was also found to be related to depression, anxiety and loneliness scores. The results were compared with the four-factor model of adolescent concerns proposed by Violato and Holden (1988). Cultural differences were observed in the ranking of the importance attributed to each concern cluster. Copyright © 1995 Published by Elsevier Ltd. All rights reserved.
Open Access
Plato, Nietzsche and sublimation
(South African Society for Greek Philosophy and the Humanities, 2001) Berges, S.
Open Access
Martin Heidegger (1889—1976)
(PhilPapers, 2001) Korab-Karpowicz, W. Julian; Fieser, J.; Dowden, B.
Open Access
Heidegger, the presocratics, and the history of being
(Societas Philosophia Classica, 2001) Korab-Karpowicz, W. J.
In this paper, I place Heidegger's interpretation of Prescocratic thought in the wider context of his critique of metaphysics and his conception of the history of being. The task which Heidegger puts before himself, I argue, is to return to the original Presocratic experience of being and to repeat it. Yet the repetition is neither for the sake of some historical research nor for an advance of classical scholarship. Those are the Presocratics, the first western thinkers, to whom Heidegger ultimately turns for help in solving the problems of contemporary philosophy and reversing the course of modern history, so that the "dead end" can be replaced by a new beginning.
Open Access
Is folk psychology a Lakatosian research program?
(2002) Wringe, B.
It has often been argued, by philosophers and more recently by developmental psychol- ogists, that our common-sense conception of the mind should be regarded as a scienti c theory. However, those who advance this view rarely say much about what they take a scienti c theory to be. In this paper, I look at one speci c proposal as to how we should interpret the theory view of folk psychology—namely, by seeing it as having a structure analogous to that of a Lakatosian research program. I argue that although the Lakatosian model may seem promising—particularly to those who are interested in studying the development of children’s understanding of the mind—the analogy between Lakatosian research programs and folk psychology cannot be made good because folk psychology does not possess anything analogous to the positive heuristic of a Lakatosian research program. I also argue that Lakatos’ account of theories may not be the best one for developmental psychologists to adopt because of the emphasis which Lakatos places on the social embeddedness of scienti c theorising.
Open Access
Heidegger's Anaximander: to xpeΩn and the history of being
(Societas Philosophia Classica, 2002) Korab-Karpowicz, W. J.
In his lecture course on Parmenides, Heidegger calls Anaximander, Parmenides and Heraclitus primordial thinkers (anfangliche Denker). He makes a distinction between early thinkers and primordial thinkers. Not every early Greek thinker is a primordial thinker for him. The primordial thinker is one who thinks the beginning (Anfang), and for Heidegger the beginning is being (Sein). Anaximander, Parmenides and Heraclitus are primordial thinkers, Heidegger says, not just because they initiate Western thought (there were also other thinkers at that time who did so), but because they think the beginning. The reason why Heidegger pays so much attention to Anaximander, Parmenides and Heraclitus in his works is thus clear. They stir his interest because they are the only Presocratic thinkers whom he considers primordial, who think the beginning which is being. But what does it mean to think the beginning? We know the reasons why Heidegger wishes to undertake his study of the Presocratics. He attempts to bring our thinking back to being and to the possibilities for being that are offered by the Presocratic thought. This is consistent with his view of history and philosophy. Still, what does he mean by saying that the Presocratic thinkers think the beginning? Why is the beginning being? What can we learn from the Heideggerian interpretation of the Presocratics? In this paper I attempt to answer these questions by examining Heidegger's readings of the Anaximander fragment. His commentary on this oldest recorded philosophical text of the West is best known from his essay "The Anaximander Fragment" (Der Spruch des Anaximander), written in 1946 and first published in Holzwege in 1950. However, Heidegger also discussed the Anaximander fragment in his lectures, first in 1926 and then in 1941. I take into consideration all these sources. I show that if the 1926 lecture still largely depends on traditional Presocratic scholarship, his 1941 lecture and 1946 essay are a radical departure from it. Further, I argue that for its right comprehension the later Heidegger's interpretation of Anaximander has to be placed in the wider context of his original philosophy of history-the history of being.
Open Access
Freedom from hate: solidarity and non-violent political struggle in Poland
(Sage Publications India Pvt. Ltd., 2002) Korab-Karpowicz, W. J.
Thirty-first August 2001 marked the 21st anniversary of the end of prolonged strikes in Poland that resulted in the forming of the trade union Solidarity. The struggle of Solidarity remains a powerful lesson in political non-violence. In spite of the wide support it enjoyed in Polish society, Solidarity was outlawed in December 1981 and its leaders were imprisoned. If one is suppressed by force, one can answer with force. But Solidarity did not. Was it an ethical standpoint that Solidarity used only peaceful means in its defence or a utilitarian or pragmatic strategy? The paper argues that it was both. The struggle of Solidarity was not only guided by pragmatic considerations on how to achieve the goals more effectively, but also by ethical principles. Also, the author discusses the nature of political system that existed in Poland from 1945 to 1989.
Open Access
Knowing beyond science: what can we know and how can we know?
(National Humanities Institute, 2002) Korab-Karpowicz, W. J.
Open Access
Parliamentary immunity: protecting democracy or protecting corruption?
(2003) Wigley, S.
[No abstract available]
Open Access
International justice, intervention, and the prevention of evil
(Rodopi, 2003) Wringe, Bill; Breen, M. S.
Open Access
Simulation, co-cognition, and the attribution of emotional states
(2003) Wringe, B.
[No abstract available]
Open Access
An Insurance-based model of compensatory wage determination
(Hacettepe Üniversitesi İktisadi ve İdari Bilimler Fakültesi Dekanlığı, 2003) Akkoyunlu Wigley, A.; Wigley, Simon
This paper aims to provide an account of the theory of compensating wage differentials that does not factor in the worker's marginal productivity or measure her loss in terms of net disutility. It is argued that the Worker's claim to a productivity wage is undermined by the pervasive influence of luck. In addition a utility-based metric is rejected on the grounds that it reflects the existing inequality in the distribution of resources. We propose instead that compensatory wage differentials should be fair in the sense that they are envy-free. That is, no one prefers their combination of working conditions and compensatory wage to anyone else's. In order to characterize the envy-free compensatory wage we employ a hypothetical insurance market where each insuree is unaware of the job she will end up in.
Open Access
Heidegger’s reading of Parmenides : on being and thinking the same
(Societas Philosophia Classica, 2003) Korab-Karpowicz, W. J.
The purpose of this article is to provide a unity to Heidegger's later reading of Parmenides. In the winter semester 1942-1943, Heidegger delivered a lecture course which was published posthumously under the title Parmenides as vol. 54 of Heidegger's collected works. Surprisingly, we find there actually very little on Parmenides himself. Therefore, in addition to considering the lecture course, I look for the Heideggerian interpretations of the Eleatic philosopher in An Introduction to Metaphysics, What Is Called Thinking?, "Moira," "Principle of Identity," "The End of Philosophy and the Task of Thinking," and "Seminar in Zahringen 1973." I organize my exposition of Heidegger's reading of Parmenides around Parmenidean fragments. I follow the traditional order of Diels-Kranz.
Open Access
The complexity of context: guest editors' introduction
(2003) Akman, V.; Bazzanella, C.
[No abstract available]
Open Access
Exposures: nancy and heidegger on community
(Routledge, 2004) Rehberg, A.
Open Access
Varieties of epistemic conservatism
(2004) Vahid, H.
According to the thesis of epistemic conservatism it would be unreasonable to change one’s beliefs in the absence of any good reasons. Although it is claimed that epistemic conservatism has informed and resolved a number of positions and problems in epistemology, it is difficult to identify a single representative view of the thesis. This has resulted in advancing a series of disparate and largely unconnected arguments to establish conservatism. In this paper, I begin by casting doubt on the claim of widespread and genuine applications of the conservative policy. I then distinguish between three main varieties of epistemic conservatism, namely, differential, perseverance and generation conservatism Having evaluated various arguments that have been offered or may be considered on behalf of the conservative thesis, I close by concluding that those versions of the thesis that survive critical scrutiny fail to live up to the aspirations of the thesis as a substantive canon of rationality, that to the extent that principles of conservatism are epistemically promising, they are not plausible. While to the extent that they are plausible, they are not of much epistemic interest.
Open Access
Heraclitus
(Ashgate Publishing, 2005) Bowe, G. S.; O'Grady, P. F.
[No abstract available]
Open Access
Cameades
(Ashgate Publishing, 2005) Bowe, Geoff S.; O'Grady, P. F.
Open Access
On Strawsonian contexts
(John Benjamins Publishing Company, 2005) Akman, V.
P.F. Strawson proposed in the early seventies a threefold distinction regarding how context bears on the meaning of 'what is said' when a sentence is uttered. The proposal was somewhat tentative and, being aware of this aspect, Strawson himself raised various questions to make it more adequate. In this paper, we review Strawson's scheme, note his concerns, and add some of our own. We also defend its essence and recommend it as an insightful entry point re the interplay of intended meaning and context.
Open Access
Loneliness and belonging: is stoic cosmopolitanism still defensible?
(2005) Berges, S.
In view of recent articles citing the Stoics as a defence or refutation of cosmopolitanism it is legitimate to ask whether the Stoics did in fact have an argument for cosmopolitanism which may be useful to contemporary political philosophers. I begin by discussing an interpretation of Stoic views on cosmopolitanism by Martha Nussbaum and A.A. Long and show that the arguments they attribute to the Stoics are not tenable in the light of present day philosophy. I then argue that the Stoics did offer a very different argument for cosmopolitanism which is both more interesting and more plausible in that it draws on a conception of human nature similar to Aristotle’s and contemporary virtue ethics. Lastly I consider an objection made to their particular brand of cosmopolitanism by Martha Nussbaum, namely that a Stoic cosmopolitan life is devoid of personal affiliation and therefore unbearably lonely. I argue that this objection is in fact unfounded.