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  1.  6
    The Ontology of Virtue as Participation in Divine Love in the Works of St. Maximus the Confessor.Emma Brown Dewhurst - 2015 - Forum Philosophicum: International Journal for Philosophy 20 (2):157-169.
    This paper demonstrates the ontological status of virtue as an instance of love within the cosmology of St Maximus the Confessor. It shows that we may posit the real existence of a ‘virtue’ in so far as we understand it to have its basis in, and to be an instance of love. Since God is love and the virtues are logoi, it becomes possible and beneficial to parallel the relationship between love and the virtues with Maximus’ exposition of the Logos (...)
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  2.  5
    Unity, Interdependence, and Multiplicity in Maximus the Confessor.Cullan Joyce - 2015 - Forum Philosophicum: International Journal for Philosophy 20 (2):183-200.
    This paper explores how Heidegger’s discussion of experience as topos can illuminate some elements of Maximus’ writings. In Heidegger’slater work, the experiencing subject emerges from, and experiences only within, place. Experience is only ever constituted when the conditions of its emergence come together concretely, which is to say, somewhere. Topos, a place, such as a city or my home, is a unity of the elements that make it up. The essay first examines how Heidegger sees philosophical inquiry as a drawing (...)
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  3. Guest Editors' Note.Sotiris Mitralexis & Georgios Steiris - 2015 - Forum Philosophicum: International Journal for Philosophy 20 (2):119-120.
    This special volume of Forum Philosophicum, entitled “Sharing in the Logos: Philosophical Readings of Maximus the Confessor,” makes available five papers selected from those presented at the conference “Maximus the Confessor as a European Philosopher,” held at the Freie Universität, Berlin, from the 26th to the 28th of September, 2014. We are happy to open up our journal to the contributions of a number of scholars who all share a specific methodological stance when it comes to reading Patristic texts. Rather (...)
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  4.  15
    I Know You Above All; I Know You Not.Ty Monroe - 2015 - Forum Philosophicum: International Journal for Philosophy 20 (2):139-156.
    This essay considers distinct ways of understanding these complexities, specifically by reference to the anthropological and metaphysical thought of St. Maximus the Confessor. Maximus’ understanding of human knowledge and volition and desire are interpreted in light of his commitments concerning doctrine of God, read through his systematic correction of a broadly “Origenist” aversion to metaphysical motion.
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  5.  1
    Otherwise Than Identity, or Beyond Difference.Jack Louis Pappas - 2015 - Forum Philosophicum: International Journal for Philosophy 20 (2):125-137.
    This paper locates in the philosophy of Maximus the Confessor a remarkable concern for the temporality, finitude, and historicity of the human soul, that at once anticipates Heidegger’s “fundamental ontology,” but which is also capable of overcoming the limitations of philosophical nihilism. In taking up Heidegger’s claim that the recovery of ontology depends upon the understanding of Being always in relation to its self-revelation in the finite and historical reality of human existence, it becomes clear that contemporary philosophical expression requires (...)
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  6. Editorial Note.Marcin Podbielski - 2015 - Forum Philosophicum: International Journal for Philosophy 20 (2):121-121.
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  7.  3
    Maximus and Socrates on Trial.Douglas A. Shepardson - 2015 - Forum Philosophicum: International Journal for Philosophy 20 (2):171-182.
    Although the similarities between the trial of Socrates and the trial of Jesus have been discussed since the age of the Apologists, the same cannot be said about the anonymously written Trial of Maximus the Confessor and Plato’s Apology. My paper seeks to start this discussion. First I look at the historical context of each trial, finding that each was preceded by a rebellion that the accused was suspected of inciting. Then I summarize the Trial, noting numerous similarities between it (...)
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  8.  2
    George E. Karamanolis: The Philosophy of Early Christianity.Anna Zhyrkova - 2015 - Forum Philosophicum: International Journal for Philosophy 20 (2):201-209.
  9.  7
    Mental Disorder or Creative Gift? The Cognitive Scientific Approach to Synesthesia.Józef Bremer - 2015 - Forum Philosophicum: International Journal for Philosophy 20 (1):73-98.
    In cases where one sense-modality is stimulated by another, we speak of synesthesia, i.e., of a subjective experience of multiple distinct sensations as being quite literally conjoined. The term “synesthesia” is derived indirectly from the Greek words “syn,” meaning “together,” and “aisthesis,” meaning “sensation.” This article focuses on the question of whether synesthesia is in fact a mental disorder or a creative gift. Both the commonsense views that have emerged in recent times, and neurological research, demonstrate that our knowledge of (...)
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  10.  2
    Jakub Gorczyca: Zarys Etyki Fundamentalnej; Być Dla Drugiego.Roman Darowski - 2015 - Forum Philosophicum: International Journal for Philosophy 20 (1):99-102.
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  11.  5
    Epistemic Deism Revisited.Leland Harper - 2015 - Forum Philosophicum: International Journal for Philosophy 20 (1):51-63.
    In 2013 I wrote a paper entitled “A Deistic Discussion of Murphy and Tracy’s Accounts of God’s Limited Activity in the Natural World,” in which I criticized the views of Nancey Murphy and Thomas Tracy, labeling their views as something that I called “epistemic deism.” Since the publication of that paper another,similar, view by Bradley Monton was brought to my attention, one called “noninterventionist special divine action theory.” I take this paper as an opportunityto accomplish several goals. First, I take (...)
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  12.  7
    How to Be a Very Friendly Atheist Indeed.Francis Jonbäck - 2015 - Forum Philosophicum: International Journal for Philosophy 20 (1):65-72.
    Friendly atheists hold atheism to be true, and believe that theists may be rational when holding theism to be true. Theists may be rational, they claim, either because they lack the evidence for atheism, or because they are mistaken regarding the evidential force of the arguments for theism. Both these reasons canbe interpreted as suggesting that theists are making a mistake, and perhaps even that they are blameworthy for having made that mistake. In this paper, I arguethat friendly atheists might (...)
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  13.  12
    Nonetheism: A Non-Atheistic Account of a Non-Existent God.Paul Kabay - 2015 - Forum Philosophicum: International Journal for Philosophy 20 (1):7-28.
    I briefly defend a view I call nonetheism: the claim that God is a non-existent item. I develop a defense that might be acceptable to a theist, but I also note that arguments for atheism would also support this claim. As such, nonetheism is a form of theism that is actually supported by the case for atheism. I begin by showing that it is possible for there to be a non-existent object—that such an idea is coherent. I then argue that (...)
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  14.  3
    Speaking Rationally About the Good: Karol Wojtyła on Being and the Normative Order.Paul Kucharski - 2015 - Forum Philosophicum: International Journal for Philosophy 20 (1):29-49.
    In this paper, I explain and defend Karol Wojtyła’s claim that “if we wish to speak rationally about good and evil, we have to return to the philosophyof being. If we do not set out from such ‘realist’ presuppositions, we end up in a vacuum.” I begin by outlining Wojtyła’s existential understanding of the good,according to which the good for x is found in those ends that complete the being that is lacking in x, or that enhance its existence in (...)
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  15.  1
    Jason Stanley: Know How.Marek Lechniak - 2015 - Forum Philosophicum: International Journal for Philosophy 20 (1):102-107.
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  16.  3
    A Note From the Editor.Marcin Podbielski - 2015 - Forum Philosophicum: International Journal for Philosophy 20 (1):5-6.
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