The Restricted Role of Caprice (Whim) in J M Keynes’s Interval Valued Theory of Probability in the A Treatise on Probability, General Theory, and in the Keynes-Townshend Correspondence of 1937–1938

2020 ◽  
Author(s):  
Michael Emmett Brady
Keyword(s):  
General Theory ◽  
Interval Valued

Membangun Fondasi Keilmuan Ekonomi Islam: Telaah Metodologi Muhammad Akram Khan

2017 ◽  
Vol 1 (2) ◽  
pp. 152-170
Author(s):  
Ahmad Ubaidillah
Keyword(s):  
General Theory ◽  
Empirical Evidence ◽  
Inductive Method ◽  
Ethical Values ◽  
Institutional Conditions ◽  
Faith Based ◽  
Behavioral Parameters ◽  
Science Methodology ◽  
Islamic Society

Throughout my experience in tracking down and reading books on faith-based economics, in this case Islam, there are no books that specifically list the title of "Islamic economics". If there is, it is only initiated or introduced. Most books coming down to us still use the titles starting with the word, for example, system, concept, principle, or the doctrine of Islamic economics. Why do the authors of the book Islamic economics seem not dared to give his book title with label "science"? I presume that Islamic economics has not been considered as a science. In building a science, methodology is required. Islamic Economics also requires a well-established methodology to build the foundation of science. The study answers questions; how is methodology which is offered by Muhammad Akram Khan to build Islamic economics. The method used in this research is the study of literature with qualitative approach.The result of study concludes that Khan offers methodology of Islamic economics, if summarized, written as follows: First, Islamic economics uses a framework derived from the texts of divinity (revelation). Second, Islamic economics uses the inductive method, which gives witness to the truth or falsity assumptions and predictions about the two criteria of rationality and empirical evidence. Third, Islamic economy is built on ethical values ​​such as justice, virtue, moderation, sacrifice, caring for others, in the analysis, as behavioral parameters. Fourth, Islamic economics is a normative discipline. Islamic Economics investigates ways and means to change the existing economy with Islamic economy. Fifth, Islamic economics ask different questions with conventional economics. Its attention is on welfare (falah) human and creating social and institutional conditions that maximize falah in society. Clearly, Islamic economics strongly supports research programs that help maximize falah. Furthermore, Khan elaborates several issues related to the methodology that often appears in the forum of Islamic economists. There are some problems that Khan proposes, they are the interaction with modern economics, the role of revelation, assuming ideal Islamic society, and the general theory of Islamic economics.

Al-Nawawī's Typology of Muftīs and its Significance for a General Theory of Islamic Law

1996 ◽  
Vol 3 (2) ◽  
pp. 137-164 ◽  
Author(s):  
Norman Calder
Keyword(s):  
General Theory ◽  
Islamic Law ◽  
The Other ◽  
Pivotal Role ◽  
General Character ◽  
Recent Debate ◽  
Closed Door

AbstractThis essay offers, in Section 2, a translation of al-Nawawī's presentation of the hierarchy of Muftīs. The context of the passage and its terminology and arguments are explored in the other Sections in order to assess their implications for the general character of Islamic juristic activities. Section 1 identifies two themes central to the text, namely loyalty to madhhab and differentiation of the task of the teaching jurist and the muftī. The first of these is elaborated in Section 3, which points to formal qualities of presentation and argument which assert the hermeneutical continuity of the school tradition; and in Section 4, which deals with the pivotal role of the founding imām in the legitimation of the school tradition. Section 5 takes up the terms taqlīd and ijtihād and shows that al-Nawawī's usage points towards a complex resolution of the recent debate about the open/closed door of ijtihād. The last Section returns to the original two themes to make two suggestions: (1) that taqlīd may be assessed as a principal of vitality within a hermeneutical tradition; (2) that the author-jurist (not the practising muftī) is the dominant creative agent within the ongoing juristic traditions.

scholarly journals Emilio Betti: from the history of law to the general theory of interpretation

2020 ◽  
pp. 30-44
Author(s):  
Iuliia Rossius
Keyword(s):  
General Theory ◽  
Practical Importance ◽  
Dialectical Tension ◽  
History Of ◽  
History Of Law ◽  
The Subject ◽  
Theory Of Law ◽  
The Impact ◽  
Hans Georg Gadamer

The goal of this article consists in demonstration of the impact of research in the field of history and theory of law alongside the hermeneutics of Emilio Betti impacted the vector of this philosophical thought. The subject of this article is the lectures read by Emilio Betti (prolusioni) in 1927 and 1948, as well as his writings of 1949 and 1962. Analysis is conducted on the succession of Betti's ideas in these works, which is traced despite the discrepancy in their theme (legal and philosophical). The author indicates “legal” origin of the canons of Bettis’ hermeneutics, namely the canon of autonomy of the object. Emphasis is placed on the problem of objectivity in Betti's theory, as well as on dialectical tension between the historicity of the interpreted subject and strangeness of the object that accompanies legal, as well as any other type of interpretation. The article reveals the key moment of Betti's criticism of Hans-Georg Gadamer. Regarding the question of historicity of the subject of interpretation. The conclusion is made that the origin of the general theory of interpretation lies in the approaches and methods developed and implemented by Betti back in legal hermeneutics and in studying history of law.   Betti's philosophical theory was significantly affected by the idea on the role of modern legal dogma in interpretation of the history of law. Namely this idea that contains the principle of historicity of the subject of interpretation, which commenced  the general hermeneutical theory of Emilio Betti, was realized in canon of the relevance of understanding in the lecture in 1948, and later in the “general theory of interpretation”. The author also underlines that the question of objectivity of understanding, which has crucial practical importance in legal hermeneutics, was transmitted into the philosophical works of E. Betti, finding reflection in dialectic of the subject and object of interpretation.

scholarly journals Deliberate Practice and Expertise in Martial Arts: The Role of Context in Motor Recall

1998 ◽  
Vol 20 (3) ◽  
pp. 260-279 ◽  
Author(s):  
Thana Hodge ◽  
Janice M. Deakin
Keyword(s):  
General Theory ◽  
Martial Arts ◽  
Recall Performance ◽  
Deliberate Practice ◽  
Expert Performance ◽  
Novice Group ◽  
Definition Of ◽  
The Relationship

This study used participants from the martial arts (karate) to examine the influence of context in the acquisition of novel motor sequences and the applicability of Ericsson, Krampe, and Tesch-Romer's (1993) theory of deliberate practice in this athletic domain. The presence of context did not benefit recall performance for the experts. The performance of the novice group was hindered by the presence of context. Evaluation of the role of deliberate practice in expert performance was assessed through retrospective questionnaires. The findings related to the relationship between relevance and effort, and relevance and enjoyment diverged from Ericsson et al.'s (1993) definition of deliberate practice, suggesting that adaptations should be made if it is to be considered general theory of expertise.

Patronage in Ancient Sparta

2018 ◽  
pp. 241-268
Author(s):  
Ingvar B. Mæhle
Keyword(s):  
General Theory ◽  
Ancient City ◽  
Republican Rome ◽  
Client Relationships ◽  
City States ◽  
Of Greece

The ideology of the Spartan homoioi, the “equals”, or rather the “similars” masked vast differences in wealth, prestige and power. In such circumstances, personal patronage thrive, decades of anthropological investigations has shown us. Yet patronage is most commonly associated with Rome, despite the demonstration by several scholars that patron‐client relationships did indeed play a role even in democratic Athens, a society before thought exempt from the universal laws of reciprocity. This chapter discusses the role of personal patronage in classical Sparta, and the differences between unequal reciprocity in the society of the “similars” compared to democratic Athens and Republican Rome. It demonstrates how patronage is a natural part of all ancient societies. Different systems allow patronage different scope and venues, forcing the phenomenon to adapt to various circumstances. This changes the rates of exchange between patron and client, but does not abolish the institution. The aim is to construct a general theory of patronage in the ancient city-states of Greece and Rome.

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