The section dealing with the "phenomenology of consciousness" is finally dominated by the question, How does consciousness become self-consciousness, or how does consciousness become conscious that it is self-consciousness? This assertion, however, that consciousness is self-consciousness, is a central teaching of modern philosophy since Descartes. To this extent, Hegel’s idea of phenomenology lies in the Cartesian line. Contemporary parallels show how much this is the case, especially the quite unknown book of Sinclair, the friend of Hölderlin and Hegel, which deals (...) with the Sphragis in the Rhein hymn, and is entitled Truth and Certitude. The work attempts, beginning quite explicitly with the Cartesian concept cogito me cogitare, to lead one along the path from certitude to truth in two rather similar fashions, through Fichte, and, almost contemporaneously, in Hegel. (shrink)

Peter Abelard (1079–1142 ce) was the most wide‐ranging philosopher of the twelfth century. He quickly established himself as a leading teacher of logic in and near Paris shortly after 1100. After his affair with Heloise, and his subsequent castration, Abelard became a monk, but he returned to teaching in the Paris schools until 1140, when his work was condemned by a Church Council at Sens. His logical writings were based around discussion of the “Old Logic”: Porphyry's Isagoge, aristotle'S Categories and (...) On Interpretation and boethius'S textbook on topical inference. They comprise a freestanding Dialectica (“Logic”; probably c.1116), a set of commentaries (known as the Logica [Ingredientibus], c. 1119) and a later (c. 1125) commentary on the Isagoge (Logica Nostrorum Petititoni Sociorum or Glossulae). In a work Abelard called his Theologia, issued in three main versions (between 1120 and c.1134), he attempted a logical analysis of trinitarian relations and explored the philosophical problems surrounding God's claims to omnipotence and omniscience. The Collationes (“Debates,” also known as “Dialogue between a Christian, a Philosopher and a Jew”; probably c.1130) present a rational investigation into the nature of the highest good, in which the Christian and the Philosopher (who seems to be modeled on a philosopher of pagan antiquity) are remarkably in agreement. The unfinished Scito teipsum (“Know thyself,” also known as the “Ethics”; c.1138) analyses moral action. (shrink)

The US neutrino community gathered at the Workshop on the Intermediate Neutrino Program at Brookhaven National Laboratory February 4-6, 2015 to explore opportunities in neutrino physics over the next five to ten years. Scientists from particle, astroparticle and nuclear physics participated in the workshop. The workshop examined promising opportunities for neutrino physics in the intermediate term, including possible new small to mid-scale experiments, US contributions to large experiments, upgrades to existing experiments, R&D plans and theory. The workshop was organized into (...) two sets of parallel working group sessions, divided by physics topics and technology. Physics working groups covered topics on Sterile Neutrinos, Neutrino Mixing, Neutrino Interactions, Neutrino Properties and Astrophysical Neutrinos. Technology sessions were organized into Theory, Short-Baseline Accelerator Neutrinos, Reactor Neutrinos, Detector R&D and Source, Cyclotron and Meson Decay at Rest sessions.This report summarizes discussion and conclusions from the workshop. (shrink)

This volume brings together the papers published in Historiographia Linguistica 9:3 (1982), which was devoted to the history of linguistics in Italy, with Marazzini's paper first published in Historiographia Linguistica 10:1/2 (1983), and an original article by Franco Lo Piparo expressly written for this volume. The present volume provides in addition an index of subjects, as well as an index of names, which supplies bio-bibliographical references to authors discussed.

In the late 1830s and early 1840s Hans. L. Martensen helped to introduce the thought of G.W.F. Hegel to the intellectual world of Copenhagen. Between Hegel and Kierkegaard offers the first English translations of three important early writings of Martensen in the philsophy of religion. These treatises evidence an original and critical interpretation of Hegel's thought from a speculative theological point of view. The heart of Martensen's philosophy of religion is the idea of freedom or personality grounded in its relation (...) to the divine. These writings exercised an important and formative influence on the young Kierkegaard, Martensen's student, even though Kierkegaard later became a formidable opponent and critic of Martensen. (shrink)

This paper presents a close analysis of Steve Pyke’s famous series of portraits of philosophers. By comparing his photographs to other well-known series of portraits and to other portraits of philosophers we will seek a better understanding of the distinctiveness and fittingness of Pyke’s project. With brief nods to Roland Barthes, Jean Baudrillard, G.W.F. Hegel, and Arthur Schopenhauer and an extensive critical investigation of Cynthia Freeland’s ideas on portraiture in general and her reading of Steve Pyke’s portraits in particular, this (...) paper will also aim to make a contribution to the philosophical debate on portraiture. (shrink)

Escritos por onze renomados filósofos os ensaios pretendem, de forma acessível e didática, explicitar as principais tendências e perspectivas da reflexão ética contemporânea. Indicado a estudantes e docentes de filosofia ética, teologia, sociologia e interessados em geral. -/- Prefàcio 1.Tendencias neoaristotelicas na etica atual - Sergio Cremaschi 2. Alasdair MacIntyre e o retorno as tradicoes morais de pesquisa racional - Helder Buenos Aires de Carvalho 3. Etica da finitude - Zeljko Loparic 4. Por uma etica ilustrada e progressista: uma defesa (...) do utilitarismo - Maria Cecilia Maringoni de Carvalho 5. A relacao da filosofia analitica com a teologia moral - Terence Kennedy 6. Rawls: uma teoria etico-politica da justica - Sonia T. Felipe 7. Etica do discurso - F. Javier Herrero 8. Hans Jonas: o principio responsabilidade - Oswaldo Giacoia Junior 9. Etica de coerencia dialetica - Carlos Cirne-Lima 10. Etica intencionalista-teleologica em vittorio hosle - Manfredo Araujo de Oliveira. (shrink)

This book addresses three kinds of readers. Academics working inside or outside philosophy should find explanations of key terms and issues in Wittgenstein's work, and be able to find out what impact it might have on their own. At the end of entries, I sometimes indicate briefly what impact it has actually had, but for detailed information one should consult the items listed in the Bibliography of Secondary Sources. Students working on Wittgenstein or related topics (Frege, Russell, philosophical logic, metaphysics, (...) epistemology, philosophy of mind) should find an account of major exegetical and substantive problems. Wittgenstein scholars should find a state‐of‐the‐art discussion, as well as some new ideas. I have striven for a comprehensive coverage of the topics, but it is synthetic a priori that I have failed. (shrink)

P.F. Strawson and his Philosophical Legacy aims to bring out the continuing relevance of Sir Peter Frederick Strawson’s (1919–2006) work for current philosophical debates. It is the first collection of essays published after Strawson’s death that covers the full range of his work. The focus in contemporary work on Strawson is often on his relation to Kant or his paper ‘Freedom and Resentment’. While this volume gives due attention to these topics, it also includes essays on Strawson’s lasting contributions to (...) the philosophy of language, metaphysics, epistemology, perception, moral philosophy, and philosophical methodology. The authors of this volume seek a balance between exegesis of Strawson’s work, critical engagement, and the study of subsequent developments. (shrink)

In his well-known essay, ‘What Is a Sign?’ (CP 2.281, 285) Peirce uses ‘likeness’ and ‘resemblance’ interchangeably in his definition of icon. The synonymity of the two words has rarely, if ever, been questioned. Curiously, a locus classicus of the pair, at least in F. M. Cornford’s English translation, can be found in a late dialogue of Plato, namely, the Sophist. In this dialogue on the myth and truth of the sophists’ profession, the mysterious ‘stranger’, who is most likely Socrates’ (...) persona, makes the famous distinction between eikon (likeness) and phantasma (semblance) (236a,b). For all his broad knowledge in ancient philosophy, Peirce never mentioned this parallel; nor has any Peircean scholar identified it. There seems to be little problem with eikon as likeness, but phantasma may give rise to a puzzle which this paper will attempt to solve. Plato uses two pairs of words: what eikon is to phantasma is eikastikén (the making of likeness [235d]) to phantastikén (semblance making [236c]). In other words, icons come into being because of the act of icon-making, which is none other than indexicality. Witness what Peirce says about the relationship between photographs and the objects they represent: “But this resemblance is due to the photographs having been produced under such circumstances that they were physically forced to correspond point by point to nature.” (Ibid.) Thus the iconicity which links the representamen (sign) and its object is made possible not only by an interpretant, but also by idexisation. Their possible etymological and epistemological links aside, the Peircean example of photographing and the Platonic discussion of painting and sculpturing in the Sophist, clearly show the physio-pragmatic aspect of iconicity. The paper will therefore reread the Peircean iconicity by closely analysing this relatively obscure Platonic text, and by so doing restore to the text its hidden semiotic dimension. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Nietzsche, Philosophy and the Arts ed. by Salim Kemal, Ivan Gaskell, and Daniel W. ConwayHans SeigfriedSalim Kemal, Ivan Gaskell, and Daniel W. Conway, editors. Nietzsche, Philosophy and the Arts. Cambridge: Cambridge University Press, 1998. Pp. xv + 351. Cloth, $69.95.The editors contend that much contemporary reflection on the relationship between philosophy and art has been shaped by Nietzsche’s “experiments with an ‘aesthetic politics’ and a politization of aesthetics.” (...) For this reason, all contributions examine Nietzsche’s aesthetic account of the origins and ends of philosophy and the transformative power of aesthetic activity in social and personal life. They concentrate on his idea of a strictly aesthetic justification of existence. The editors argue that Nietzsche, more [End Page 686] than other philosophers, understood “art as the basic transformative impulse known to human experience,” that he replaced the traditional theoretical justification of existence with an exclusively aesthetic justification, and that he not only theorized about art, but also had artistic aspirations, and that this “dual relationship to art” accounts for his continued influence. They hope that this collection will “set out the ground for future debate” of these matters.The volume is well organized. Grouped in three parts, four essays discuss basic aspects of Nietzsche’s idea of art as a transformative power, three his understanding of particular arts and the influence of his ideas on them, and five the connection between the transformative power of art and the values that guide our transactions in social and political matters. In Part One, E. Behler, M. Nussbaum, A. Del Caro, and R. Havas discuss the power of art in ironic distancing in passion, “Dionysian rapture,” and the justification of existence. In Part Two, S. Bann explores Nietzsche’s ideas about historical consciousness and representation in French romanticism, T. W. White examines the connection between Utopian vision and genuine truth in Klimt’s “Beethoven Frieze,” and J. Carvalho discusses “improvising without memory” in jazz as an illustration of Nietzsche’s Dionysian model for self-transformation. In Part Three, F. Jenkins compares and contrasts moral and aesthetic self-formation, H. Staten reconstructs “the common matrix of aristocratic-authoritarian and democratic-liberationist tendencies in Nietzsche’s writings,” S. Kemal develops some implications of the final rejection of the “artists’ metaphysics” that Nietzsche still defended in his annus mirabilis (1886), D. W. Conway scrutinizes the political and aesthetic roles philosophers could and should play, and C. Crawford reviews some physiological processes involved in aesthetic transformation in the arts of dance, song, laughter, etc.Although the importance of Nietzsche in the discussion of art in our culture cannot be overestimated, one might want to quarrel with the editors’ claim that there are no other philosophers who believed as strongly as did Nietzsche that art was “the basic transformative impulse” in human experience. The same view was carefully developed by Dewey in Art as Experience and expanded in many other contributions to cover almost all areas of experience. But Nietzsche’s view of art and his idea that all human efforts need a strictly aesthetic justification still belong to the very best we have, and they deserve further discussion more than anything else in his writings.While these essays go a long way toward explaining the transformative power of art and aesthetic justification, they ultimately do not make clear what precisely Nietzsche’s reasons were for insisting that the meaning of existence can be justified only aesthetically and not conceptually, or why he thought that human experience is a process of transfiguration, or transformation, and not one of representation or conformation. It might help to review the reasons Nietzsche initially gave for abandoning the belief that existence can be transparently organized by the received “mechanism of concepts, judgments, and inferences,” and why he rejected the principle of sufficient reason as the basis of knowledge and dismissed the idea of “correct perception.” His description of experience as the “aesthetic operation”—Verhalten, not Verhältnis, as translated—of tentatively transferring things into a delicately woven web of changing human needs and interests does not mean that Nietzsche abandoned the conceptualization of experience. [End Page 687] Rather, it shows why we must recognize conceptualization as an... (shrink)

Inhalt: Vorwort von H.-M. Pawlowski / S. Smid / R. Specht - H.-M. Pawlowski: Probleme der Rechtsbegrundung im Staat der Glaubensfreiheit - V. Gerhardt: Selbstandigkeit und Selbstbestimmung. Freiheit bei Kant und Schelling - H. Folkers: Die durch Freiheit gebaute Stadt Gottes - W. E. Ehrhardt: Mythologie und Offenbarung der Freiheit - W. Bartuschat: Uber Spinozismus und menschliche Freiheit beim fruhen Schelling - C. Cesa: Schellings Kritik des Naturrechts - H. J. Sandkuhler: F. W. J. Schelling - Philosophie als Seinsgeschichte und (...) Anti-Politik - D. Losurdo: Von Louis Philippe bis Louis Bonaparte - R. Pettoello: Die Dialektik der menschlichen Freiheit als Emanzipation und als Abfall von Gott - H. Klenner: Schelling und die Rechtsphilosophie - S. Smid: Freiheit als Keim des Rechts - W. Schmied-Kowarzik: Freiheit - Recht - Geschichte - J. Simon: Die Wirklichkeit der Freiheit (Kant, Schelling, Hegel) - W. Schild: Die verstandlichen Schwierigkeiten des Rechtsdenkens mit dem Freiheitsbegriff - Personenregister. (shrink)

Ideen om et videnskabsteoretisk sygdomsbegreb peger på følgende generalisering. Sygdomme er modsigelser imellem biologiske og sociale fænomener. Det centrale ved sygdomme er, at de både er forandringer og skader i biologiske systemer og indskrænkninger i handlemuligheder. Dette synspunkt medfører selvfølgelig at sygdomme hverken er naturbegivenheder, sociale normer eller kontroller, og ej heller en særlig del af virkeligheden vi kunne kalde den patolo- giske del. Sygdomme lokaliseres på vores konceptuelle kort som mod- sigelser imellem det biologiske og det sociale. Det fremstillede (...) begreb benægter altså muligheden af en reduktion til det rent bio- logiske eller rent sociologiske, idet sygdom netop opfattes som en modsigelse imellem disse. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Protestant Responses to Darwinism in Denmark, 1859–1914Hans Henrik HjermitslevFrom the 1870s onwards, Charles Darwin’s theory of evolution, published in On the Origin of Species (1859) and Descent of Man (1871), was an important topic among the followers of the influential Danish theologian N.F.S. Grundtvig (1783–1872). The Grundtvigians constituted a major faction within the Danish Evangelical-Lutheran Established Church, which included more than ninety percent of the population in the period (...) 1859–1914.This article demonstrates the influence of local contexts on the reception of scientific ideas by analyzing how specific aspects of Danish intellectual culture made the Grundtvigian reactions to Darwin’s theory different from Protestant denominations in America and Britain. Firstly, Grundtvig’s critique of Lutheran scriptural theology and his preference for the living word to the letters of the Bible legitimized liberal interpretations of Scripture. Secondly the philosophy of the Søren Kierkegaard protagonist, Rasmus Nielsen, made it possible for Grundtvigians to draw radical distinctions between science and faith. This specific “Danish Protestantism,” as the clergyman Frederik Jungersen phrased it in 1873, led the way for liberal Grundtvigians in coming to terms with Darwinism in the first decades of the twentieth century.1 [End Page 279]Protestant Responses to EvolutionIn recent decades historians have paid considerable attention to religious responses to Darwinism. Studies have revealed a variety of reactions to evolution depending on local contingencies, which has made it impossible to uphold any grand narrative of the dissemination of Darwinism.2 In his study of Calvinist attitudes toward Darwinism in Princeton, Belfast, and Edinburgh, David N. Livingstone thus emphasizes the importance of place in the reception of evolution.3 The historical complexities shaped by local contexts have been further demonstrated by scholars, who have explored the responses to Darwinism in a wide range of Protestant denominations in Britain and America.4 From the 1870s, when evolution was generally accepted among British and American scientists, liberal and even some orthodox theologians advocated various kinds of theistic evolutionism. It was not until the 1920s that creationists, who rejected evolution in general and human evolution in particular, took center stage in American Protestant answers to the Darwinian challenge. While many Protestant theologians in the decades around 1900 accepted that God had created the living world, including man, through evolution, very few embraced the specific Darwinian mechanism of natural selection that was often said to have atheistic implications. Instead liberal theologians, in line with many naturalists, often applied Lamarckian concepts of use-inheritance and teleological [End Page 280] development and prevalent ideas of progress that were seen as consistent with viewing evolution as a meaningful process and the unfolding of the Creator’s plan. According to James R. Moore, Peter J. Bowler, and Frederick Gregory this was the common way for liberal Christians to respond to organic evolution at least in the English-speaking world. It offered an acceptable compromise between science and faith. However, this article demonstrates that this strategy did not dominate in Denmark, where a separation model of science and faith was a more widespread approach when embracing the theory of evolution.5While studies by Jon H. Roberts and Ronald L. Numbers reveal considerable differences within the leading Protestant denominations such as Calvinists, Baptists, Lutherans, Episcopalians, and Methodists in their attitudes toward evolution, they detect no significant differences among the groups. Numbers notes however that “distinctive theological convictions sometimes influenced how people viewed Darwin’s theory.”6 This was especially the case when we move from the Protestant mainstream into distinctive groups such as the Seventh-day Adventists and the Pentecostals. In the case of the Adventists, their hyper-literalism and strong support for young-earth creationism owed much to the inspired writings of their founding prophetess Ellen G. White, while the relative indifference to evolution among Pentecostals can be explained by their Wesleyan-Methodist focus on religious experience over the study of Scripture.7 Likewise, in a study of attitudes toward evolution within the British Quaker community, Geoffrey Cantor has shown how discussions of Darwinism between evangelicals and moderates centred on the relative importance that should be paid to the Bible versus the doctrine of the Inner Light. Emphasizing... (shrink)

Die vorliegende Arbeit besteht, von Beigaben wie Indizes und Bibliographie abgesehen, aus einer 124 Seiten umfassenden Einleitung und einer 328 Seiten umfassenden vollständigen Werkausgabe des bisher wenig bekannten Antipalamiten Theodoros Dexios. Seine Schriften, eine von POLEMIS (P.) als „Appellatio“ bezeichnete Beschwerde über die Voreingenommenheit des Ioannes Kantakuzenos auf dem Konzil von 1351, zwei Briefe und ein von P. so genannter „Tractatus brevis de Christo ipso splendente in Transfiguratione“ sind anonym überliefert, zudem auch ohne Überschriften. Zu Beginn der Einleitung wird G. (...) MERCATIs Annahme, daß die Schriften von Dexios verfaßt wurden, gegen J. MEYENDORFF, der sie dem Arsenios von Tyros zuwies, überzeugend verteidigt. Der Autor des 1. Briefes vertrat die merkwürdige Meinung, daß das Thaborlicht mit dem menschlichen Körper Christi identisch gewesen sei (XVI). Diese Ansicht kritisierte Isaak Argyros in seinem Brief an Gedeon unter Namensnennung des Dexios, wie Mercati bereits feststellte (XXIII f.). Daß die genannten Schriften, die teils in Vat. Gr. 1111, teils in Vat. Gr. 1823 überliefert sind (XIII), auf denselben Autor zurückgehen, ist daraus zu erschließen, daß der Schreiber von Vat. Gr. 1823 in Vat. Gr. 1111 Autorenkorrekturen vornahm (XV f.). Ein wichtiger Punkt der Widerlegung Meyendorffs besteht auch darin, daß dieser die Worte des Dexios, die sich auf den Schluß des vom „seligen Gregoras“ inspirierten Glaubensbekenntnisses der Antipalamiten im Jahr 1351 beziehen, nämlich „an letzter Stelle war in ihm (dem Bekenntnis) folgendes zu lesen: ‚Hinsichtlich des Kalabrers Barlaam und des Akindynos sagen wir, daß wir damit einverstanden sind, was die heilige Kirche Gottes entschieden und festgelegt hat‘ (220), indem wir auf unseren Patriarchen verwiesen“, auf Ignatios von Antiochien, den Vorgesetzten des Arsenios, bezog, dieser schmähliche, wenn auch wohl postume Verrat an Akindynos (so unsere Meinung) aber laut P. eine Anerkennung des Tomos von 1341 bedeutet, mit dem Patriarchen demnach Kalekas gemeint ist (XX f.). P. weist nach, daß der Brief des Dexios, auf den sich Argyros in seinem Brief an Gedeon bezieht, trotz gleicher Thematik nicht mit dem von ihm herausgegeben Brief I identisch ist, sondern etwas früher (XXVI versehentlich „later“) geschrieben wurde (XXVI–XXVIII). Die Datierung der „Appellatio“ auf die Zeit zwischen 1351 und 1354 (Sturz des Kantakuzenos) ist sicherlich richtig. Da Gregoras in seinen zweiten „Antirrhetikoi“ wie Dexios von der Nichtveröffentlichung des Tomos von 1351, der Unvollständigkeit der erworbenen Abschrift wie auch von der Gefahr spricht, durch den Herrscher ermordet zu werden (s. JÖB 36, 1986, 263 f. 276), ist laut meiner Datierung (s. JÖB 27, 1978, 146, Nr. 70) 1353 als wahrscheinliches Datum der Abfassung anzusehen. P. verfaßte eine bemerkenswerte Anmerkung zu Georgios von Pelagonia (XXXI f., A. 65). Die Identifizierung des Georgios Gabrielopulos mit Georgios, dem Philosophen, geht auf R.-J. LOENERTZ und F. TINNEFELD zurück, die mögliche Identifizierung des Georgios von Pelagonia mit Gabrielopulos auf mich (s. PLP II, Nr. 3433 und Talbot in ODB II 838 f., die PLP ausschreibt). Inzwischen bin ich zu dem Schluß gekommen, daß Georgios von Pelagonia, der an Akindynos Kritik übt, auf Grund seiner guten Informiertheit kein anderer sein kann als Akindynos, der wegen seiner Voreingenommenheit gegen Barlaam im Jahr 1341 Selbstkritik übt. Akindynos stammte aus der Region von Pelagonia. Möglicherweise ist er nach seiner Flucht aus Konstantinopel 1347 mit Hilfe Stefan Dušans sogar Bischof von Pelagonia geworden. (shrink)

"The chief business of twentieth-century philosophy” is “to reckon with twentieth-century history," claimed R. G. Collingwood. In this remarkable collection of essays, Frank Ankersmit demonstrates the prescience of that remark and goes a long way toward meeting its challenge. Responding to the work of Hayden White, Arthur Danto, and Hans-Georg Gadamer, he examines such issues as the difference between historical representation and artistic expression, the status of metaphor in historical description, and the relation of postmodernism to historicism. Ankersmit's fluent grasp (...) of European thought and his ability to incorporate concepts from literary theory, art history, the philosophy of science, and political thought into his analyses assure that this collection will interest readers throughout the humanities. (shrink)

"Constantin Brunner (1862-1937) was a philosopher of considerable originality and importance to whom all too little attention has been paid until quite recently." "This book presents an outline of Brunner's life and personality, then proceeds to relate his philosophy to that of Plato, Spinoza, Kant, Hegel, Schopenhauer, Husserl, and Heidegger. There follows an analysis of Brunner's theory of knowledge, the framework of a complete philosophic system which, in many of Brunner's ideas, shows a similarity to that of his contemporary F. (...) H. Bradley, often regarded as one of the greatest English philosophers." "The themes in Brunner's work that Dr. Goetz pursues include: the synthesis of feeling, knowing, and willing; the question of objective knowledge; the relationship between life and thought; the proper understanding of "egoism"; and the ultimate goal of philosophy. Devotees of Husserl and existentialists of various types may be surprised to discover just how far Brunner anticipated the major thinkers in the field of phenomenology."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved. (shrink)

__Theory of Objective Mind__ is the first book of the important German social philosopher Hans Freyer to appear in English. The work of the neo-Hegelian Freyer, especially the much admired __Theory of Objective Mind__, had a notable influence on German thinkers to follow and on America's two greatest social theorists, Talcott Parsons and Edward Shils._ Freyer took what remained valid in G. F. Hegel's work and drew upon the subsequent insights of the early work of Edmund Husserl in an effort (...) to understand the nature of culture by clarifying methodologically the process of Verstehen, the relation between life and objectivated form and the formation of the historical world as described by Wilhelm Dilthey and especially Georg Simmel. _Theory of Objective Mind__ remains a thought-provoking source of insight into the nature of human cognition and action, and necessarily of culture itself. Indeed, its pressing relevance for social philosophy today is clear from its analysis of nationality as a form of objective mind. No less relevant are its valuable analyses of creativity, tradition, and revolution as philosophical problems. For all those who seek to understand culture not just historically or sociologically but above all philosophically, __Theory of Objective Mind__ is indispensable. (shrink)

A partir del estudio comparativo de dos obras –el eje del análisis lo constituye el "Iusnaturalismo y Ética Moderna" de Grocio, uno de los cuatro autores explícitamente reconocidos cono fuentes por Vico, de quien Lomonaco escoge la quinta prolusión de apertura de curso en la Universidad de Nápoles– se destacan las interrelaciones que, necesariamente, han de conectar la reflexión filosófica y la práctica juridica, ámbitos entre los cuales median siempre delicadas cuestiones de carácter ético que están, además, inevitablemente impregnadas de (...) historicidad. Se trata, pues, de apuntar algunas ideas acerca del tema "derecho-naturaleza-historia" que, desde la óptica grociana-viquiana, supone incluso una transformación de modelos antropológicos a través del tamiz de un humanismo universalista.From the study of two works –although the core of the analysis is based on Grocio’s "Iusnaturalism and Modern Ethics", an author whom Vico explicitly acknowledges as one of his sources– the interconnections between philosophical reflection and legal practice are emphasized. The aim is to outline some ideas about the problems involved with the wide relationship between "law-nature-history", which from the Grocian-Vichian point of view lead to a deep transformation of anthropological patterns along the lines of the Universalist humanism’s principles. (shrink)

Antallet sultne i verden har økt, selv om det kan diskuteres om det i dag er en høyere eller lavere andel som lider under sult enn for seks år siden – før matprisøkningen. Alle er uansett enige om at det samlet sett produseres nok mat i verden til at alle kan få dekket sine ernæringsbehov. Artikkelen viser at to hovedretninger i debatten om matproduksjon står mot hverandre. Den dominerende retningen fokuserer primært på matsikkerhet, forstått som økt matproduksjon og økt handel (...) med mat. Den andre retningen argumenterer for at interessene og rettighetene for de mest sårbare må ha forrang i politiske prioriteringer, og at de sårbare sikres best med en strategi basert på menneskerettigheter. Artikkelen drøfter landfordeling, økt bruk av genteknologi i landbruket og nedbygging av handelshindre for landbruksprodukter. Industrialisering av landbruket og liberalisering av handelen med landbruksvarer kan gi gode resultater på makronivå – på kort sikt. Dersom målet er å fremme situasjonen for de mest sårbare og samtidig møte klimautfordringene er løsningen en nedenfra-tilnærming, som til nå er blitt ignorert av de fleste stater.Nøkkelord: retten til mat, matsikkerhet, klima, Verdens handelsorganisasjon, FNs tusenårsmålEnglish summary: The struggle over food intake and food productionThe number of hungry persons in the world has increased – although it is debatable whether there is currently a higher or lower proportion of suffering from hunger than six years ago – before the food price increases. All agree that the overall production of food in the world is adequate for everyone's nutritional needs. The article demonstrates that there are two main approaches in the debate on food production. The dominant approach focuses primarily on food security, understood as increased food production and increased food trade. The other approach argues that the interests and rights of the most vulnerable must prevail, and that improvements for the vulnerable are best ensured with a strategy based on human rights. The article analyzes land distribution, increased use of genetic technology in agriculture and reduction of trade barriers for agricultural products. Industrialization of agriculture and the liberalization of trade in agricultural products can provide good results at the macro level – in the short term. If the goal is to promote the situation of the most vulnerable and at the same time addressing climate change, the solution is a bottom-up approach, which until now has been ignored by most states. (shrink)

From an informal group of a dozen faculty and graduate students at Temple University, the Jean Piaget Society grew in seven years to 500 members who have interests in the application of genetic epistemology to their own disciplines and professions. At the outset Piaget endorsed the concept of a society which bore his name and presented a major address on equilibration at the society's first symposium in May, 1971. Had he not done so the society would no doubt have remained (...) a small parochial group, like so many others throughout the country, interested in Piaget and his theory. With the encouragement of Genevans and the leadership of its first four presidents, Lois Macomber, Barbara Press eisen, Marilyn Appel, and John Mickelson, the society undertook a number of programs to collect and disseminate the results of scholarly work in genetic epistemology. Particular emphasis was placed upon applications of Piaget's theory to developmental psychology, philos ophy, and education. One of these programs was the publication of an annual series on the development of knowing, of which this volume is the first. In 1973, the society asked Hans Furth with the assistance of Willis Overton and Jeanette Gallagher to initiate and plan a series of yearbooks with the result that in addition to this volume, a second volume on education was commissioned, and a third one on the decalage issue was planned. (shrink)

Hans Reichenbach made a bold and original attempt to ‘vindicate’ induction. He proposed a rule, the ‘straight rule’ of induction, which would guarantee inductive success if any rule of induction would. A central problem facing his attempt to vindicate the straight rule is that too many other rules are just as good as the straight rule if our only constraint on what counts as ‘success’ for an inductive rule is that it is ‘asymptotic’, i.e. that it converges in the limit (...) to the true limiting frequency (of some type of outcome O in a sequence of events) whenever such a limiting frequency exists. In this paper I consider the consequences of requiring speed-optimality of asymptotic methods, that is, requiring that inductive methods must get to the truth as quickly as possible. Two main results are proved: (1) the straight rule is speed-optimal; (2) there are (uncountably) many non-speed-optimal asymptotic methods. A further result gives a sufficient but not necessary condition for speed-optimality among asymptotic methods. Some consequences and open questions are then discussed. (shrink)

Different religious traditions offer apparently very different pictures of the world. How are we to make sense of this radical diversity of religious belief? In this book, Professor Godlove argues that religions are alternative conceptual frameworks, the categories of which organise experience in diverse ways. He traces the history of this idea from Kant to Durkheim, and then proceeds to discuss two constraints on the diversity of all human judgment and belief: first that human experience is made possible by shared, (...) a priori rules, and second, that as language-users we must presuppose that we hold the vast bulk of our beliefs in common. Given these unavoidable constraints, it is clear how religions may offer encompassing symbolic systems that often diverge dramatically from one another. 'An original and brilliant critique of Durkheim and Kant from within the framework of Davidson's semantic theory. This book is required reading for anyone interested in the academic study of religion, and the problems of relativism and the diversity of belief.' -- Hans H. Penner, Dartmouth CollegeDifferent religious traditions offer apparently very different pictures of the world. How are we to make sense of this radical diversity of religious belief? In this book, Professor Godlove argues that religions are alternative conceptual frameworks, the categories of which organise experience in diverse ways. He traces the history of this idea from Kant to Durkheim, and then proceeds to discuss two constraints on the diversity of all human judgment and belief: first that human experience is made possible by shared, a priori rules, and second, that as language-users we must presuppose that we hold the vast bulk of our beliefs in common. Given these unavoidable constraints, it is clear how religions may offer encompassing symbolic systems that often diverge dramatically from one another. 'An original and brilliant critique of Durkheim and Kant from within the framework of Davidson's semantic theory. This book is required reading for anyone interested in the academic study of religion, and the problems of relativism and the diversity of belief.' -- Hans H. Penner, Dartmouth College. (shrink)

It is argued that the proper way to construct and deliver a therapeutic sermon is to take a theocentric approach. Preaching, rightly understood, is proclamation of the good news that God has redeemed the world through Christ in the power of the Holy Spirit. It is by definition theological. Feeling pressure to be relevant, engaging and contemporary, a significant number of preachers fall into administering mini-doses of psychological self-help from the pulpit. Hans Urs von Balthasar’s homily, ‘Joy in the Midst (...) of Anxiety’, is offered as a positive alternative. The sermon is theologically and homiletically analysed to show why it is an excellent example of theocentric therapeutic preaching. (shrink)

My dissertation explores the ways in which Rudolf Carnap sought to make philosophy scientific by further developing recent interpretive efforts to explain Carnap’s mature philosophical work as a form of engineering. It does this by looking in detail at his philosophical practice in his most sustained mature project, his work on pure and applied inductive logic. I, first, specify the sort of engineering Carnap is engaged in as involving an engineering design problem and then draw out the complications of design (...) problems from current work in history of engineering and technology studies. I then model Carnap’s practice based on those lessons and uncover ways in which Carnap’s technical work in inductive logic takes some of these lessons on board. This shows ways in which Carnap’s philosophical project subtly changes right through his late work on induction, providing an important corrective to interpretations that ignore the work on inductive logic. Specifically, I show that paying attention to the historical details of Carnap’s attempt to apply his work in inductive logic to decision theory and theoretical statistics in the 1950s and 1960s helps us understand how Carnap develops and rearticulates the philosophical point of the practical/theoretical distinction in his late work, offering thus a new interpretation of Carnap’s technical work within the broader context of philosophy of science and analytical philosophy in general. (shrink)

In light of developments in Chung-ying Cheng’s onto-hermeneutic philosophy during the years after his dialogue with Hans-Georg Gadamer took place in Heidelberg in May 2000, I explore several new issues related to Cheng’s understanding of Gadamer’s hermeneutic philosophy. First of all, I argue that Cheng has not addressed the vital concept of the “inner word” in Gadamer’s Truth and Method, and point toward some of its fecund hermeneutic significance, especially with regard to its characterization of Sprache/Language and its dynamics within (...) human understanding. Secondly, I underscore the fact that Cheng have not understood the profound impact of Christian philosophical writings in Gadamer’s work, particularly in his claim that Christian ontology offers an alternative to ancient Greek ontologies that are “categorically significant.” Finally, I describe and analyze the development of a new theistic understanding of reality within Cheng’s post-dialogue publications, suggesting ways of critically advancing his claims in the light of Gadamer’s account of the “inner word” and the Christian ontological claims grounded in the logos-theology as presented in the prologue to the Gospel of John. (shrink)

Under the balmy Mediterranean skies of Santa Margherita Ligure on the beautiful Italian Riviera, forty Hegelian scholars from nine countries put their heads together on the theme “Hegel’s Philosophie des subjectiven Geistes” at the Conference of the Internationale Hegel-Vereinigung, May 24–27, 1973. Enjoying the generosity of the Italian Government and the official hospitality of the Municipality of Santa Margherita, the participants heard and discussed four papers by German scholars, two each by Italians and Americans, and one each by a Dutch (...) and a French scholar. Professor Valerio Verra of the University of Rome served as host, and Professor Dieter Henrich, President of the Internationale Hegel-Vereinigung, introduced the theme of the Conference and officiated the proceedings. Chairing individual sessions and participating in the discussions were such internationally known figures as Hans-Georg Gadamer of Germany, Eric Weil and Marcel Régnier of France, W. H. Walsh and Anthony Kenny of Great Britain, and Enrico de Negri of Italy. (shrink)

Fried and Kollár constructed a fully faithful functor from the category of graphs to the category of fields. We give a new construction of such a functor and use it to resolve a longstanding open problem in computable model theory, by showing that for every nontrivial countable structure${\cal S}$, there exists a countable field${\cal F}$of arbitrary characteristic with the same essential computable-model-theoretic properties as${\cal S}$. Along the way, we develop a new “computable category theory”, and prove that our functor and (...) its partially defined inverse are computable functors. (shrink)