LANGUAGE NOTE | Document text in Chinese; abstract also in English. 在這篇與黑格爾乃至整個西方現代性訣別的力作中，唐文明教授為我們展現了一種立足於儒家自身的批判性視角，同時也指明了一條通往人倫重建的積極道路。著手閲讀這篇文章的第一個困難或者疑惑可能是：為什麼是承認理論 ？我們知道，自近代中國遭遇西方現代性的衝擊以來，儒學面臨的首要危局就是人倫的解體，而其解體的核心動力就是以平等為基本訴求的現代個體性的覺醒。因此，對於服膺儒學的現代學者來説，如何在現代性的處境中重新理 解與恢復人倫的意義就成了首要問題。(撮要取自內文首段) Professor Tang's article continues his previous research on the intellectual history of the normative reconstruction of human relationships in modern Confucianism and provides a thorough reflection of this reconstruction based on the recognition theory. Drawing on the concept of “Natality” in Augustine's thought, the article proposes a protological conception of original recognition as a reflection of Hegel's and Honneth's desire-based recognition theory. The question of how to properly (...) understand the concept of immortality in this original recognition theory is a crucial issue, and this paper argues that in Confucian tradition, the concept of immortality must be analyzed with a basis in human ethics rather than purely through the immortality of the soul. (shrink)

U članku se nastoji pokazati na koji način francuski filozof Paul Ricœur »prisvaja« neke od Augustinovih koncepcija – prvi grijeh, vrijeme, »nutarnji učitelj« i pamćenje – i uključuje ih u svoje promišljanje o razumijevanju i samorazumijevanju ljudskog »bitka u svijetu« posredstvom interpretacije teksta. Ricœurovo »prisvajanje« tekstova koji hrane i obogaćuju njegovo vlastito promišljanje, kompleksno je i slojevito. Pojedini stručnjaci, međutim, upućuju ovakvom »prisvajanju« kritike. Tako Isabelle Bochet u knjizi Augustin dans la pensée de Paul Ricœur , u preciznoj analizi Augustinova (...) utjecaja na Ricœura, zamjera Ricœuru proizvoljan pristup kakav privilegira jedne, a zanemaruje druge aspekte Augustinove misli. Ona mu, zapravo, prigovara da ne prisvaja teološke argumente Augustinove rasprave, nju samu time lišavajući bitne dimenzije. Da bi se odgovorilo na pitanje: na čemu se ovakva kritika, zapravo, temelji, valjalo bi se ponovno pitati što uopće jest hermeneutičko »prisvajanje« te kakva je priroda veze između teologije i filozofije.Dans cet article on essaye de montrer comment le philosophe français Paul Ricœur « approprie » certaines conceptions d’Augustin – péché originel, temps, « maître interieur », mémoire – et les inclue dans sa propre pensée sur la comphrension et autocomprehension « d’être dans le monde » par intermédiare de l’interprétation. « L’appropriation » des textes qui nourissent et enrichissent la pensée de Ricœur est complexe et elle a plusieurs couches. Certains experts, cependant, adressent à tel « appropriation » ses critiques. Isabelle Bochet , dans son analyse précis de l’influence d’Augustin sur Ricœur, reproche à Ricœur son appropriation provisoire qui privilège les uns et néglige les autres aspects de la pensée d’Augustin. Elle lui rapproche, en effet, qu’il n’aproprie pas les arguments théologiques de la discussion d’Augustin en la dépouillant de sa dimension essentielle. Pour qu’on puisse répondre sur la question: sur quoi se fonde telle critique, il faut se demander de nouveau qu’est que c’est que « l’appropriation » hérméneutique et quelle est la nature da la relation entre la théologie et la philosophie. (shrink)

"Williams's masterful translation satisfies (at last!) a long-standing need. There are lots of good translations of Augustine's great work, but until now we have been forced to choose between those that strive to replicate in English something of the majesty and beauty of Augustine's Latin style and those that opt instead to convey the careful precision of his philosophical terminology and argumentation. Finally, Williams has succeeded in capturing both sides of Augustine's mind in a richly evocative, impeccably (...) reliable, elegantly readable presentation of one of the most impressive achievements in Western thought--Augustine's Confessions." --Scott MacDonald, Professor of Philosophy and Norma K. Regan Professor in Christian Studies, Cornell University. (shrink)

Narrowing the focus of his Soundings in St. Augustine's Imagination (1994) O'Connell (philosophy, Fordham U.) analyzes three decisive conversions portrayed in the Confessions: the youthful reading of Cicero, that sparked by the platonist books, and the final capitulation in the Milanese garden. He also compares the conversion imagery with that in the Dialogues of Cassicciacum to shed light on the question of two Augustines. Annotation copyrighted by Book News, Inc., Portland, OR.

The violation of Bell inequalities seems to establish an important fact about the world: that it is non-local. However, this result relies on the assumption of the statistical independence of the measurement settings with respect to potential past events that might have determined them. Superdeterminism refers to the view that a local, and determinist, account of Bell inequalities violations is possible, by rejecting this assumption of statistical independence. We examine and clarify various problems with superdeterminism, looking in particular at its (...) consequences on the nature of scientific laws and scientific reasoning. We argue that the view requires a neo-Humean account of at least some laws, and creates a significant problem for the use of statistical independence in other parts of physics and science more generally. (shrink)

"Translated with an uncanny sense for the overall point of Augustine's doctrine. In short, a very good translation. The Introduction is admirably clear." --Paul Vincent Spade, Indiana University.

This is a sequel to Augustine Shutte's previous book Philosophy for Africa. In that book he engages with some concepts central to traditional African thinking about human nature and society. In this book he offers a new interpretation of the chief ethical idea in African thought, Ubuntu. He argues that it complements the central European ethical notion of individual freedom, and shows how the two ideas can be combined to form an ethic based on a richer understanding of our (...) humanity. He then applies this ethic to different spheres of life: gender relations, sex and family life, education, health care, work, politics and religion. In each sphere he tries to show how an ethic of Ubuntu can provide concrete guidance for our continuing struggle to make a multi-cultural South Africa a truly humane society. (shrink)

In this book, Augustine Brannigan provides a critical examination of the major theories which have been devised to account for discoveries and innovations in ...

_A fresh, new translation of Augustine’s third work as a Christian convert__ "The 'Cassiciacum dialogues'... are of a high literary and intellectual quality, combining Ciceronian and neo-Platonic philosophy, Roman comedy and Vergilian poetry, and early Christian theology. They are also, arguably, Augustine’s most charming works, exhibiting his whimsical levity and ironic wryness."—_Credo__ The first four works written by St. Augustine of Hippo after his conversion to Christianity are dialogues that have influenced prominent thinkers from Boethius to Bernard (...) Lonergan. Usually called the “Cassiciacum dialogues,” these four works are of a high literary and intellectual quality, combining Ciceronian and neo-Platonic philosophy, Roman comedy and Vergilian poetry, and early Christian theology. They are also, arguably, Augustine’s most charming works, exhibiting his whimsical levity and ironic wryness. _On Order_ is the third work in this tetralogy, and it is Augustine’s only work explicitly devoted to theodicy, the reconciliation of Almighty God’s goodness with evil’s existence. In this dialogue, Augustine argues that a certain kind of self-knowledge is the key to unlocking the answers to theodicy’s vexing questions, and he devotes the latter half of the dialogue to an excursus on the liberal arts as disciplines that will help strengthen the mind to know itself and God. (shrink)

_A fresh, new translation of Augustine’s fourth work as a Christian convert_ The first four works written by St. Augustine of Hippo after his conversion to Christianity are dialogues that have influenced prominent thinkers from Boethius to Bernard Lonergan. Usually called the Cassiciacum dialogues, these four works are of a high literary and intellectual quality, combining Ciceronian and neo-Platonic philosophy, Roman comedy and Vergilian poetry, and early Christian theology. They are also, arguably, Augustine’s most charming works, exhibiting (...) his whimsical levity and ironic wryness. _Soliloquies_ is the fourth work in this tetralogy. Augustine coined the term “soliloquy” to describe this new form of dialogue. _Soliloquies__,_ a conversation between Augustine and his reason, fuses the dialogue genre and Roman theater, opening with a search for intellectual and moral self-knowledge before converging on the nature of truth and the question of the soul’s immortality. Foley’s volume also includes _On the Immortality of the Soul__,_ which consists of notes for the unfinished portion of the work. (shrink)

In this new translation the brilliant and impassioned descriptions of Augustine's colourful early life are conveyed to the English reader with accuracy and art. Augustine tells of his wrestlings to master his sexual drive, his rare ascent from a humble Algerian farm to the edge of the corridors of high power at the imperial court of Milan, and his renunciation of secular ambition and marriage as he recovered the faith that his mother had taught him. It was in (...) a Milan garden that Augustine finally achieved the act of will to Christian conversion, which he compared to a lazy man in bed finally deciding it is time to get up and face the day. ABOUT THE SERIES: For over 100 years Oxford World's Classics has made available the widest range of literature from around the globe. Each affordable volume reflects Oxford's commitment to scholarship, providing the most accurate text plus a wealth of other valuable features, including expert introductions by leading authorities, helpful notes to clarify the text, up-to-date bibliographies for further study, and much more. (shrink)

The best available introduction to the political thought of Augustine, if not to Christian political thought in general. Included are generous selections from _City of God_, as well as from many lesser-known writings of Augustine.

In this article religion is defined in terms of our concern for the fulfilment of our most fundamental natural desires, especially those that seem beyond all human power to fulfil, such as the achievement of death-transcending life or a complete and enduring community between free beings such as human persons are. A god is always seen as the source of power sufficient to achieve this in us. Our conceptions of our god and of human nature are therefore always linked. The (...) arguments for the existence of a god in the history of European philosophy show this. From the cosmological arguments of pre-modern times, through arguments from design and anthropological arguments in the modern period, to a contemporary argument from interpersonal relationships, a deepening insight into human nature produces an evermore comprehensive conception of a god, one that is not incompatible with a scientific worldview, or the secular rejection of the supernatural in the name of human freedom. S. Afr. J. Philos. Vol.24(4) 2005: 289-307. (shrink)

There is little doubt that a second-order axiomatization of Zermelo-Fraenkel set theory plus the axiom of choice (ZFC) is desirable. One advantage of such an axiomatization is that it permits us to express the principles underlying the first-order schemata of separation and replacement. Another is its almost-categoricity: M is a model of second-order ZFC if and only if it is isomorphic to a model of the form Vκ, ∈ ∩ (Vκ × Vκ) , for κ a strongly inaccessible ordinal.

The De Doctrina Christiana is one of Augustine's most important works on the classical tradition. Undertaken at the same time as the Confessions, is sheds light on the development of Augustine's thought, especially in the areas of ethics, hermeneutics, and sign-theory. What is most interesting, however, is its careful attempt to indicate precisely what elements of a classical education are valuable for a Christian, and how the precepts of Ciceronian rhetoric may be used to communicate Christian truth. An (...) up-to-date translation has long been necessary, for readers of Augustine and all who study the early church, or the classical tradition, or the history of literary criticism or Biblical interpretation. This completely new translation gives a close but stylish representation of Augustine's thought and expression. A succinct introduction and select bibliography embodies the results of recent work. (shrink)

"Time. Perception. Imagination. Phenomenological Studies on the Question of Time by Augustine, Kant and Husserl". (rus), SPb, 2013. Summary: The monograph is devoted to the key elements of the philosophy of time which determine the necessity of historicism in the analysis of subjectivity. The main idea which defined the composition and design of this work is to trace how the Kantian definition of time as the “form of inner sense” is revealed in Husserl’s phenomenology. The original intention was to (...) understand all three components of this definition. Firstly, what is the inner form, in terms of phenomenology, what are the principles of its constitution and how one can talk about the property of formation? Secondly, what is the meaning of the term "inner" in philosophy, where the division into internal and external has always been a formality, not affecting the essence of things? And finally, what sort of “sensibility” is assumed in transcendental science, bound to become the basis of understanding the history and culture. Presumably, these three Kantian concepts constituted the original plan to analyze the nature of cognitive capabilities of the subject, claiming the gnoseological stage on which the philosophy of time is unfolded. In other words, this work deals with the historical and philosophical analysis of the phenomenological principles by which the concept of time as developed in the twentieth century emerged in the framework of phenomenology. The analyze of the structure of the subject assumes that time, perception and imagination combine in a special type of inner synthesis, which may not be relevant to certain aspects of the method but maintain the basis for a kind of anthropology of time, in continuation of the traditional “inner” contemplation. I consider the inner structure of time with the account of philosophy of St. Augustine, who in many respects not only anticipated the conclusions of phenomenology, but also in his reflections encompassed deeper layers of inner experience. The first chapter is devoted to the doctrine of St. Augustine, in which the theory of time is analyzed in conjunction with the doctrine of “inner word”, specifics of memory representations and notion of inner sense. Additionally, I consider St. Augustine’s reflections about numbers that constitute the basis of aesthetic perception of music (De Musica). Thus, the philosophy of St. Augustine already covers the whole spectrum of anthropology of time, including the question of relation between time and eternity, which remains practically unexplored in phenomenology and serves as the proof of that in interactions between philosophy and theology the tradition remains important. The second chapter of this study is devoted to analysis of the transcendental aesthetic of Kant, which includes all the methodological possibilities of considering the category of time as a formal condition for any experience, consequentially serving as a foundation for further logical development by Husserl, which includes the critical disengagement of the founder of phenomenology from Kant's transcendentalism. Particular attention is paid to the origin of the concept of inner sense, as well as possible interpretations of the function of imagination, which as a transcendental ability remains the most interesting type of synthesis. Handwritten fragments of Kant’s works are also of interest to the character of the imagery as considered in detail by Husserl. Chapter three discusses the phenomenology of inner time consciousness, represented in those important aspects, without which it is impossible to speak about the internal structure of temporal experience - the subjectivity of time, retention, "living present", and the character of synthesis. Particular attention is paid to Husserl's polemics with those representatives of psychological branch in the studies of consciousness, whose ideas greatly influenced the very motivation for creating the method. Apart from the well-known criticism of Brentano, the third chapter highlights the rarely analyzed psychological ideas that motivated the choice of Husserl’s terminology - the "Präsenzzeit” by W. Stern, the "psychological analysis" by A. Meinong, and the “fusion” (Verschmelzung) by K. Stumpf. Chapter four deals with the need to analyze the specifics of image as an element of consciousness and imagery as such, which includes a system of objectified acts. Thus is revealed the very nature of synthetic connections in the acts of consciousness, as well as the presumably imaginative character of the constitution of temporal form. (shrink)

Has philosophy anything of value to offer Africa? Has Africa anything of value to offer contemporary philosophy? This text answers yes to both of these questions and deals with the question of human freedom and the problem of liberation in the context of postcolonial contemporary Africa.

The first part of the article presents some aspects of Augustinian interiority, highlighting those characteristics that are most forgotten or ignored today, pointing out that despite the Platonic and Neoplatonic influences, St. Augustine was not converted to the truths of Platonism, but to the truths of Christianity, without denying the influence that Platonic and Neoplatonic ideas had on the thought of St. Augustine, particularly from his contact with the “Milanese Neoplatonic circle”. The article points out that St. (...) class='Hi'>Augustine goes beyond the philosophical “spiritual exercises” to emphasize the fundamental role of grace in the whole spiritual journey. To be able to leave the world of exteriority and return to one’s inner self will always be a gift from God. Subsequently, the text of beata u. 35 is analysed, highlighting the importance of the admonitiones of God, through the Holy Spirit, to return to one’s inner self, as well as the characteristics of the encounter with God, since the God discovered in one’s own heart is Triune God. It is emphasized how many of the expressions and vocabulary in these Augustinian disquisitions are taken from the anti-Arian writings of Marius Victorinus. Subsequently, the text of sol. 1, 2-3 is analysed, in order to highlight not only the importance of the Holy Spirit, who invites us to return to the interior, but also the particularities of the encounter with the Father and the Son, pointing out the various characteristics that distinguish them. (shrink)

ABSTRACTThis article aims to bring some understanding to the phenomenon called compassion. The use of particular linguistic expressions to denote the phenomenon of compassion in the East and West can confuse us, as those terms are embedded in unique cultural settings. This article undertakes a historical, etymological, and philosophical exploration of the terms, compassion and karuna. The article will include a short literature review of these concepts and an investigation of the differences and similarities between them. The concluding speculation is (...) that the Western perspective on compassion is founded on an individualistic, self-centred vision, and the karuna of the East is founded on a communitarian, non-self based vision. (shrink)