English summary: This collection of articles is the result of an international symposium in Eisenach 2003 dealing with the New Testament and Philo as two important sources for Hellenistic Judaism in the 1st century AD. Specialists in Philo and the New Testament treat common subjects in both literary corpora showing the advantage of involving Philonic studies in the New Testament and vice versa. The symposium is part of the research project Corpus Judaeo-Hellenisticum Novi Testamenti which works on embedding the New (...) Testament in its Jewish-Hellenistic context. German description: Der Band gibt die Ergebnisse eines internationalen Symposiums wieder, das im Rahmen des Projekts Corpus Judaeo-Hellenisticum Novi Testamenti im Mai 2003 in Eisenach und Jena stattfand. In ubergreifenden Standortbestimmungen wird grundlegend das Verhaltnis von Philo und dem Neuen Testament reflektiert.In den Einzelbeitragen, die mehrheitlich die Form von Paar-Vortragen aufweisen, nehmen Philo-Spezialisten und Neutestamentler aus wechselseitiger Perspektive heraus u.a. zu Fragen der Inspiration, Mystik, Logos-Theologie und Anthropologie im Werk Philos bzw. einzelner neutestamentlicher Schriften Stellung. Ein Schwerpunkt der Aufsatze liegt auf den paulinischen Briefen, daneben stehen Beitrage zur Apostelgeschichte, dem 1. Petrusbrief und dem Brief an die Hebraer.Eine dritte Gruppe von Aufsatzen prasentiert das Ergebnis von gemeinsamen Philo-Lekturen wahrend der Tagung unter altphilologischer Leitung. Damit kommt ein weiterer Rezeptionshorizont in den Blick, der sowohl fur Philo wie das Neue Testament relevant ist.In Zeiten zunehmender Spezialisierung zeigt dieser Sammelband die Notwendigkeit der interdisziplinaren Beschaftigung mit dem komplexen Phanomen des Fruhjudentums. (shrink)

English summary: This collection of articles is the result of an international symposium in Eisenach 2003 dealing with the New Testament and Philo as two important sources for Hellenistic Judaism in the 1st century AD. Specialists in Philo and the New Testament treat common subjects in both literary corpora showing the advantage of involving Philonic studies in the New Testament and vice versa. The symposium is part of the research project Corpus Judaeo-Hellenisticum Novi Testamenti which works on embedding the New (...) Testament in its Jewish-Hellenistic context. German description: Der Band gibt die Ergebnisse eines internationalen Symposiums wieder, das im Rahmen des Projekts Corpus Judaeo-Hellenisticum Novi Testamenti im Mai 2003 in Eisenach und Jena stattfand. In ubergreifenden Standortbestimmungen wird grundlegend das Verhaltnis von Philo und dem Neuen Testament reflektiert.In den Einzelbeitragen, die mehrheitlich die Form von Paar-Vortragen aufweisen, nehmen Philo-Spezialisten und Neutestamentler aus wechselseitiger Perspektive heraus u.a. zu Fragen der Inspiration, Mystik, Logos-Theologie und Anthropologie im Werk Philos bzw. einzelner neutestamentlicher Schriften Stellung. Ein Schwerpunkt der Aufsatze liegt auf den paulinischen Briefen, daneben stehen Beitrage zur Apostelgeschichte, dem 1. Petrusbrief und dem Brief an die Hebraer.Eine dritte Gruppe von Aufsatzen prasentiert das Ergebnis von gemeinsamen Philo-Lekturen wahrend der Tagung unter altphilologischer Leitung. Damit kommt ein weiterer Rezeptionshorizont in den Blick, der sowohl fur Philo wie das Neue Testament relevant ist.In Zeiten zunehmender Spezialisierung zeigt dieser Sammelband die Notwendigkeit der interdisziplinaren Beschaftigung mit dem komplexen Phanomen des Fruhjudentums. (shrink)

That believing truly as a matter of luck does not generally constitute knowing has become epistemic commonplace. Accounts of knowledge incorporating this anti-luck idea frequently rely on one or another of a safety or sensitivity condition. Sensitivity-based accounts of knowledge have a well-known problem with necessary truths, to wit, that any believed necessary truth trivially counts as knowledge on such accounts. In this paper, we argue that safety-based accounts similarly trivialize knowledge of necessary truths and that two ways of responding (...) to this problem for safety, issuing from work by Williamson and Pritchard, are of dubious success. (shrink)

Le physicien a-t-il le moyen de dire ce qu'il en sait? Le modèle proposé en Occident depuis vingt-cinq siècles pour la connaissance du monde a permis le progrès scientifique en vue d'un objectif : dominer la nature. Ce modèle ne rencontre-t-il pas aujourd'hui les limites de sa pertinence? D'autres civilisations l'ont adopté récemment pour son efficacité pratique. La conception occidentale du monde était-elle nécessaire, ou est-elle un artefact sans consistance, un épiphénomène?

This article examines the relationship between religion, transcendence and social bonding. I speculate that the capacity to undergo transcendent experiences facilitated social bonding. Following a discussion of Gorelik’s typology of transcendence, it examines the relationship between ritual, transcendence and bonding with an emphasis on singing, dancing and synchrony. It then moves on to explore theory of mind and transcendence. Finally, transcendent emotions like compassion, admiration, gratitude, love and awe will be discussed. I conclude by arguing that transcendence originates from group-level (...) selection. (shrink)

What does it mean to ‘calculate’—today? The pause introduced by the dash in this question marks the inescapable necessity of historicizing the problem of calculation. In his provocative essay, ‘Toward a Critique of the Ineffectual: Heidegger’s Reading of Aristotle and the Construction of an Action without Ends’, Dimitris Vardoulakis proposes a philosophical and political programme in order to counter the negative effects of ‘Heidegger’s mistake’ (the conflation of causality and instrumentality through a mistranslation of Aristotle) that has led to the (...) theoretical fetishization of the ‘ineffectual’ (action without ends) in continental philosophy. In his conclusion, Vardoulakis advocates for a return to a politics and ethics of practical judgment that avoids the twin pitfalls of asserting either the impossibility or the absolute possibility of calculation. As he puts it, we need to acknowledge today ‘the exigency to calculate in the face of the provisional ends of instrumentality, or to perform the judgment that the Greeks called phronesis’ [2022: 244]. This is why we should keep in mind that Heidegger’s critique of technology in the 1950s was articulated in the context of the early Cold War, atomic warfare, and the rise of cybernetics. But, as many have recently argued, in the age of so-called ‘Big Data’, neoliberal rationality has increasingly replaced the epistemology of ‘causality’ with epistemologies of ‘correlation’: the algorithmic calculation of probabilistic relations between clusters of variables (based on information harvested by digital technologies designed for the total surveillance of human life). As Chris Anderson notoriously announced in his 2008 editorial, ‘The End of Theory’, ‘correlation supersedes causation, and science can advance even without coherent models, unified theories, or really any mechanistic explanation at all’. He calls this epistemology ‘dimensionally agnostic statistics’ (the amount of data available can no longer be visualized in its totality). This worldview, however, functions as a basic attack on one of the fundamental (and still often repeated) ground-truths of modern science: correlation is not causation. As Anderson puts it: ‘There is now a better way. Petabytes allow us to say: “Correlation is enough”’. In other words, the stakes of Vardoulakis’s argument must be tested against the rise of this neoliberal elimination of causality from corporate epistemologies that has led to an inversion of the terms of the Heideggerian critique of technology: as it turns out, technology has produced an ideology of pure instrumentality without causation. Today, there are only ends without causes. (shrink)

Introduction to Engineering Ethics provides the background for discussion of the basic issues in engineering ethics. Emphasis is given to the moral problems engineers face in the corporate setting. It places those issues within a philosophical framework, and it seems to exhibit both their social importance and their intellectual challenge. The primary goal is to stimulate critical and responsible reflection on moral issues surrounding engineering practice and to provide the conceptual tools necessary for pursuing those issues. As per new ABET (...) 2000 guidelines, more and more introductory engineering courses cover engineering ethics as part of their instruction. Students preparing to function within the engineering profession need to be introduced to the basic issues in engineering ethics. This book places those issues within a wider philosophical framework than has been customary in the past and aims to stimulate critical and responsible reflection on the moral issues surrounding engineering practice and to provide the conceptual tools necessary for pursuing those issues. (shrink)

"I define the Neutral as that which outplays the paradigm, or rather I call Neutral everything that baffles paradigm." With these words, Roland Barthes describes a concept that profoundly shaped his work and was the subject of a landmark series of lectures delivered in 1978 at the Collège de France, just two years before his death. Not published in France until 2002, and appearing in English for the first time, these creative and engaging lectures deepen our understanding of (...) class='Hi'>Roland Barthes's intellectual itinerary and reveal his distinctive style as thinker and teacher. The Neutral (_le neutre_), as Barthes describes it, escapes or undoes the paradigmatic binary oppositions that structure and produce meaning in Western thought and discourse. These binaries are found in all aspects of human society ranging from language to sexuality to politics. For Barthes, the attempt to deconstruct or escape from these binaries has profound ethical, philosophical, and linguistic implications. _The Neutral_ is comprised of the prewritten texts from which Barthes lectured and centers around 23 "figures," also referred to as "traits" or "twinklings," that are possible embodiments of the Neutral (sleep, silence, tact, etc.) or of the anti-Neutral (anger, arrogance, conflict, etc.). His lectures draw on a diverse set of authors and intellectual traditions, including Lao-tzu, Tolstoy, German mysticism, classical philosophy, Rousseau, Baudelaire, Walter Benjamin, and John Cage. Barthes's idiosyncratic approach to his subjects gives the lectures a playful, personal, and even joyous quality that enhances his rich insights. In addition to his reflections on a variety of literary and scholarly works, Barthes's personal convictions and the events of his life shaped the course and content of the lectures. Most prominently, as Barthes admits, the recent death of his mother and the idea of mourning shape several of his lectures. (shrink)

Die internationalen Beiträge untersuchen das durch neuere Subjektkonzeptionen und Geschichtsmodelle eröffnete theoretische Feld aus der Perspektive von Philosophie, Geschichts-, Kunst-, Literatur- und Kulturwissenschaft und überprüfen dabei die Wechselverhältnisse sowie Denk- und Darstellungsweisen von Subjekten und Geschichte(n) auf ihre epistemischen, ästhetischen und handlungstheoretischen Konsequenzen.

This article examines the experience of online worship among 13 participants ‘attending’ virtual services in Cambridge. We focus upon an online formal Eucharistic service and a more informal Sunday evening non-Eucharistic service. After providing an overview of the literature on online religion, more specifically the possibility of a virtual religious community and the performance of online Eucharist, we present data from semi-structured interviews which were analysed through thematic analysis. The interviews reveal that virtual services, while better than nothing, have significant (...) limitations in terms of participation, belonging, and the kind of religious experience engendered. While only two participants expressed the view that the virtual service was better than the live service, the majority found that the virtual service lacked a sense of connectedness. However, everyone agreed that it was different from a television broadcast in several important ways. The overall view was that celebrating the Eucharist was not possible online, because congregants could not actually partake of the bread and wine blessed by the priest which, for them, was an essential aspect of the ritual. For most people there was neither spiritual communion, nor a belief in consecration at a distance, leaving them feeling they were not really participating in the Eucharist. The participants in the study who engaged with both the Eucharist in the morning and the non-Eucharistic service in the evening generally seem to have preferred the latter. The data from this study are congruent with studies of diverse faiths which reveal the perceived importance of physical presence, contact and connection as being important for ritual effectiveness. (shrink)

This book brings together the great majority of Barthes's interviews that originally appeared in French in _Le Figaro Littéraire, Cahiers du Cinéma, France-Observateur, L'Express_, and elsewhere. Barthes replied to questions—on the cinema, on his own works, on fashion, writing, and criticism—in his unique voice; here we have Barthes in conversation, speaking directly, with all his individuality. These interviews provide an insight into the rich, probing intelligence of one of the great and influential minds of our time.

This paper examines the impact of witchcraft accusations with a focus on Africa and children. After presenting an overview of anthropological understandings of witchcraft in Africa, it focuses on increasing allegations of witchcraft among children. It discusses how this phenomenon may occur in the UK and its implications for social workers and police. Faith based child abuse is becoming more common in the UK and the COVID pandemic is a major risk factor for this.

Ziel dieses Aufsatzes ist es, Robert Brandoms Begriff des Explizit-Machens explizit zu machen. Zu diesem Zweck werden zunächst verschiedene Formen des Explizit-Machens unterschieden. Dabei erweist sich allein der Begriff des logischen Explizit-Machens als haltbar. Anschließend wird gezeigt, dass diesem Begriff eine Schlüsselstellung im Rahmen von Brandoms Philosophie zukommt. Sowohl seine philosophische Methodologie als auch sein zentrales philosophisches Projekt einer Zurückführung von Semantik auf Pragmatik lassen sich höchstens soweit verständlich machen wie der Begriff des logischen Explizit-Machens. Dieser weist allerdings ein erhebliches (...) Defizit auf: Im Rahmen einer Inferentialistischen Semantik lässt sich die expressive Funktion wichtiger Teile des logischen Vokabulars nicht verständlich machen. Das Ergebnis ist, dass sich zwei der Grundpfeiler von Brandoms Sprachphilosophie, die Inferentialistische Semantik einerseits und deren Zurückführung auf eine normative Pragmatik andererseits, nicht gleichzeitig konsequent durchhalten lassen. (shrink)

This article undertakes a dual task. The first is to argue that the various positions of major Marxist thinkers on revolution may be gathered under the common framework of kairós, understood as a resolutely temporal term relating to the critical time, the opportune moment that appears unexpectedly and must be seized. The second task is to question the nature of kairós in terms of its biblical, class and economic residues. An investigation of the use of the term in classical Greece (...) reveals that it refers to both time and place, designating primarily what is in the right time and correct place. Given the class identifications of the Greek writers who deal with kairós and their subtle defences of their propertied, ruling class status, the term becomes problematic in light of these associations that trail behind it. In response, I seek to develop the political implications of the true opposite of kairós, namely ákairos, what is ill-timed and in the wrong place. (shrink)

This volume describes the current "main contenders," including neo-Piagetian, neo-connectionist, neo-innatist and sociocultural models.

"Il n'y a pas de philosophie de Wittgenstein. Il y a l'histoire d'un homme qui lutta pied à pied contre la folie et le suicide avec pour seules armes la logique et l'éthique. Cet homme, on l'a dépeint tantôt comme un monstre, tantôt comme un saint, tantôt comme un génie, tantôt comme un détraqué sexuel. A Vienne où il a passé sa jeunesse, comme à Cambridge où il a enseigné, il est vite devenu une légende. Les rumeurs les plus extravagantes (...) ont circulé sur son compte : on prétendit même que sa grande oeuvre n'était pas le "Tractacus logico-philosophicus" mais le suicide de son ancien camarade de classe Adolf Hitler et de sa compagne, Eva Braun, dans leur bunker berlinois. Ce qui demeure certain, c'est qu'aucun philosophe n'aura mené avec un tel acharnement son enquête sur "le monde tel qu'il l'a trouvé", ni sur les fins ultimes de l'existence. Dans ce bref essai, R. J. tente "à la manière de Stefan Zweig parlant de Montaigne, de Nietzsche, de Freud, " de cerner la personnalité de Wittgenstein et de faire quelques pas en sa compagnie.". (shrink)

Wandel der Arbeit und Herausforderungen -- Kollektivsubjekte/Zivilgesellschaft/Kirche zum Thema Arbeit und Berufe --- Persönlichkeiten zum Thema Arbeit und Beruf -- Zukunft der Arbeit.

In _The Preparation of the Novel_, a collection of lectures delivered at a defining moment in Roland Barthes's career (and completed just weeks before his death), the critic spoke of his struggle to discover a different way of writing and a new approach to life. _The Neutral_ preceded this work, containing Barthes's challenge to the classic oppositions of Western thought and his effort to establish new pathways of meaning. _How to Live Together_ predates both of these achievements, a series (...) of lectures exploring solitude and the degree of contact necessary for individuals to exist and create at their own pace. A distinct project that sets the tone for his subsequent lectures, _How to Live Together_ is a key introduction to Barthes's pedagogical methods and critical worldview. In this work, Barthes focuses on the concept of "idiorrhythmy," a productive form of living together in which one recognizes and respects the individual rhythms of the other. He explores this phenomenon through five texts that represent different living spaces and their associated ways of life: Émile Zola's _Pot-Bouille_, set in a Parisian apartment building; Thomas Mann's _The Magic Mountain_, which takes place in a sanatorium; André Gide's _La Séquestrée de Poitiers_, based on the true story of a woman confined to her bedroom; Daniel Defoe's _Robinson Crusoe_, about a castaway on a remote island; and Pallidius's _Lausiac History_, detailing the ascetic lives of the desert fathers. As with his previous lecture books, _How to Live Together_ exemplifies Barthes's singular approach to teaching, in which he invites his audience to investigate with him--or for him--and wholly incorporates his listeners into his discoveries. Rich with playful observations and suggestive prose, _How to Live Together_ orients English-speaking readers to the full power of Barthes's intellectual adventures. (shrink)

This book offers a contemporary critique of liberal democracy, understood as a set of institutions and as a set of ideas.

The experimental philosophy movement advocates the use of empirical methods in philosophy. The methods most often discussed and in fact employed in experimental philosophy are appropriated from the experimental paradigm in psychology. But there is a variety of other (at least partly) empirical methods from various disciplines that are and others that could be used in philosophy. The paper explores the application of corpus analysis to philosophical issues. Although the method is well established in linguistics, there are only a few (...) tentative attempts of philosophers to utilise it. Examples are introduced and the merit of corpus analysis is compared to that of using general internet search engines and questionnaires for similar purposes. (shrink)

This volume presents a collection of articles on Henry of Ghents philosophy with a focus on various topics in his metaphysics, such as his rejection of various points of Aristotelian philosophy and his appeal to Augustine and Avicenna. The articles deal with such questions central to Henrys thought as his intentional distinction and his metaphysical argument for the existence of God as well as its similarity to Anselms article in the Proslogion. They examine his account of human freedom, the analogy (...) of being, and his apophaticism in speaking about God, where he is clearly indebted to Pseudo-Dionysius and Maimonides. Roland J. Teske, SJ, Donald J. Schuenke Professor of Philosophy Emeritus (PhD University of Toronto, 1973) specializes in St. Augustine and medieval philosophers, especially William of Auvergne and Henry of Ghent. (shrink)

The extraordinary story of Krishnamurti, hailed early in life as the messiah for the 20th century, is told here in the light of a century of changing spiritual attitudes. It is a tale of mysticism, sexual scandals, religious fervor and chicanery, out of which emerged one of the most influential thinkers of modern times. Krishnamurti was "discovered" as a young boy on a beach in India by members of the Theosophical Society, convinced that they had found the new world leader, (...) a spiritual savior as historic and as influential as Jesus himself. By the 1920s he was attracting worldwide press attention and people flocked to his talks in the thousands. In 1922, Krishnamurti broke with the society and set out on a teaching mission of his own as a secular philosopher of spirituality. He ultimately had a career that spanned six decades, founded seven schools, published 50 books and encompassed thousands of talks. This extraordinary story is told for the first time by Roland Vernon in the full light of 20th-century attitudes in a narrative that is as compelling as any novel. (shrink)

Drawing on mostly ignored texts, this book thoroughly reassesses Marx and Engels's engagement with theology.

Alfred North Whitehead’s interpreters usually pay less attention to his later monographs and essays. Process and Reality is taken to be the definitive center of the Whiteheadian universe and the later works, thereby, appear to many only as applications or elaborations of themes already introduced earlier. Yet, is it also possible that the dominance of this perspective has obscured or even distorted further creative developments of Whitehead’s thought? This volume offers a sort of Copernican revolution in Whitehead interpretation, methodologically and (...) conceptually inviting its contributors to observe Whitehead’s work from the perspective of his later works. The aim of this preferencing is meant not to invalidate earlier approaches to Whitehead’s thought nor is the inference that the later works are more authoritative. Yet, just as the first space-based images of our planet forever changed humanity’s understanding of its place in the universe, shifting the alleged center of, or even decentering of the view on, Whitehead’s “philosophy of organism” to the later works, we might discover previously obscured ideas or new vistas of thought relevant not only to our current philosophical landscape, but also to the pressing issues of our fragile and endangered world. This volume invites its contributors and readers to consider whether one thereby also moves beyond metaphysics? (shrink)

Byzantium and Modernism -- The Slash (/) as Method -- CODA.