Hsiin Yiieh's Shen-chien is one of the four major philosophical works that have survived from the later Han dynasty. Presented here for Western readers is an English translation by Ch'i-ytin Ch'en of the entire work, supplemented with selections of Hsiin Yiieh's other essays. Originally published in 1980. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books (...) while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905. (shrink)

Actualmente, la reflexión sobre la imagen se centra mayoritariamente sobre su masiva presencia y su interminable reproducción. En este trabajo nos centraremos, a la inversa, en cómo las imágenes se destruyen masiva y sistemáticamente. Si el examen interdisciplinar es una prerrogativa fundamental en los estudios visuales, el volumen Striking Images, Iconoclasms Past and Present (Ashgate 2013), compilado por excelentes históricos y arqueólogos, ofrece a los filósofos un modelo importante de colaboración a la hora de pensar qué son las imágenes. El (...) propósito de este trabajo es presentar y discutir brevemente algunos aspectos originales de estos ensayos, enfatizando la importancia de los distintos modos y motivos por los que nuestros antepasados no solo han creado, sino también han destruido imágenes. Distinguiendo la iconoclasia del simple vandalismo, podemos descubrir una ambigüedad fundamental según la cual quien intenta preservar las imágenes, acaba con destruirlas y quien aparece como destros antepasados no solo han tructor, logra fertilizar nuevas concepciones y significados para su propia tradición figurativa. Quizás esta ambigüedad no sea algo que las imágenes sufren desde fuera, sino que sea algo connatural a la imagen misma. Y si es así, quien hoy estudia la vida de las imágenes, quizás podría encontrar un acceso privilegiado en esa a través una lógica paradójica que destaca como las imágenes mueren. PALABRAS CLAVESICONOCLASIA, ICONOFÍLIA, FILOSOFÍA Y TEORÍA DE LAS IMÁGENES, ESTUDIOS VISUALES.ABSTRACTContemporary thought on images focuses mostly on their massive presence and their endless reproduction. On the contrary, in this paper, I will focus on how images have been massively and systematically destroyed. If the interdisciplinary exam is a fundamental prerogative in visual studies, the volume Striking Images, Iconoclasms Past and Present (Ashgate 2013), compiled by excellent historians and archaeologists, could offer to philosophers an important frame of teamwork in thinking what the images are. The purpose of this paper is to present and discuss briefly some original aspects of these essays, by emphasizing the importance of means and reasons through which our ancestors have not only created, but also destroyed images. Once distinguished iconoclasm and mere vandalism, we could discover a fundamental ambiguity whereby any person who tries to preserve the images, finishes with wrecking them; while on the contrary somebody who appears as a destroyer, succeeds to fertilize new concepts and meanings for his/her own figurative tradition. Perhaps this ambiguity is not something that image suffers extrinsically, but something inherent to the image itself. And if it is so, he/she who wants to study the life of images, could perhaps find a privileged access to it, through a paradoxical logic that explains, instead, how images die.KEYWORDSICONOCLASM, ICONOPHILIA, PHILOSOPHY AND THEORY OF IMAGES, VISUAL STUDIES. (shrink)

"An imposing edifice of thought. Every one of its twenty chapters will richly repay careful reading. Those passages dealing with ethics, love, the significance of knowledge, and the meaning of life are hard to surpass." - New York Evening Post The title of this book, Tertium Organum, boldly refers no less to a reorganization of all knowledge, but it is primarily a study of psychology, more specifically the psychology of our higher mind. For Ouspensky what we can call the higher (...) mind represents, within a single person, the development of an entirely new way of understanding. In short, psychology is the art of self-study. With remarkable scope and sophistication, Ouspensky shows us in this book, which has been hailed as "a work of genius," just how vast and strange our universe really is. P. D. [PETYR DEMIANOVICH] OUSPENSKY (1878-1947) was a Russian mathematician and philosopher turned mystic, who combined geometry and psychology in his discussion of higher dimensions of existence. After traveling through Europe and the East, seeking unsuccessfully the world's centers where ancient esoteric knowledge and wisdom are not only preserved, but taught to initiates, he returned to Russia where he met and studied under G.I. Gurdjieff. Ouspensky is today best known for his expositions of the early work of this famous Russian mystic. (shrink)

We develop a general framework for forcing with coherent adequate sets on [Formula: see text] as side conditions, where [Formula: see text] is a cardinal of uncountable cofinality. We describe a class of forcing posets which we call coherent adequate type forcings. The main theorem of the paper is that any coherent adequate type forcing preserves CH. We show that there exists a forcing poset for adding a club subset of [Formula: see text] with finite conditions while preserving CH, solving (...) a problem of Friedman [Forcing with finite conditions, in Set Theory: Centre de Recerca Matemática, Barcelona, 2003–2004, Trends in Mathematics, pp. 285–295.]. (shrink)

One of the interpretive devices that Ch'eng-kuan (澄 觀) is famous for having employed to distill the essence of the vast Mahāvaipulya Buddhāvataṃsaka Sūtra (Tafang-kuang fo-hua-yen ching 《大方廣佛華嚴經》 was a series of variations on the contemplative theme (kuan-men 觀門) of the complete interfusion (yüan-jung 圓融) of the scripture's three chief protagonists (san-sheng 三聖) ── the Buddha Vairocana (Pi-lu-che-na 毘盧遮那) and the bodhisattvas Mañjuśrī (Wen-shu-shih-li 文殊師利) and Samantabhadra (P'u-hsien 普賢). By aligning these three powerful sacred persons with a number of philosophical (...) categories that he believed to be central to the sūtra ── categories like "cause" (yin 因 ), "fruition" (kuo 果 ), "faith" (hsin 信 ), "understanding" (chieh 解), "insight" (chih 智), "practice" (hsing 行), "principle" (li 理), etc. ── he provided a focal point at which the rich and vivid meditative and liturgical lives of Hua-yen devotees could be made to converge with their philosophical reflections. -/- Although Ch'eng-kuan invoked this device in several of his writings, his most concerted development of it is a short essay entitled San-sheng yüan-jung kuan-men, which appears to have been written relatively late in his long career. Like many important Hua-yen texts, this essay seems to have been lost in China not long after its author's death. However, it was preserved in Korea and Japan and from the latter country was reintroduced to China in the last years of nineteenth century. Neither in China nor in the West has it yet been adequately studied. -/- The core of the present article is a critical edition of the Chinese text of the essay based on a careful comparison of all available versions and presented together with a copiously annotated English translation. The edition translation are preceded by a brief interpretive introduction and followed by an appendix in which are given: a detailed discussion of the work's textual history, detailed accounts of its various editions, and descriptions of its several surviving paraphrases and commentaries. (shrink)

A classic result of Baumgartner-Harrington-Kleinberg [1] implies that assuming CH a stationary subset of ω1 has a CUB subset in a cardinal-perserving generic extension of V, via a forcing of cardinality ω1. Therefore, assuming that $\omega_2^L$ is countable: { $X \in L \mid X \subseteq \omega_1^L$ and X has a CUB subset in a cardinal -preserving extension of L} is constructible, as it equals the set of constructible subsets of $\omega_1^L$ which in L are stationary. Is there a similar such (...) result for subsets of $\ omega_2^L$ ? Building on work of M. Stanley [9], we show that there is not. We shall also consider a number of related problems, examining the extent to which they are "solvable" in the above sense, as well as defining a notion of reduction between them. (shrink)

In light of social change and rapid technological improvement, "Cultural Heritage and Moral Obligations: A Philosophical Inquiry into Preservation and Innovation" sets out to investigate the ethical aspects of cultural heritage. This investigation explores the value of cultural legacy as a storehouse of human knowledge, identity, and community while recognising its enormous influence on the construction of both personal and societal narratives. It recognises the difficulties presented by the needs of development and the demands of respecting the past as (...) it makes its way through the conflict between innovation and preservation. The research study used smart PLS software and generated descriptive statistic, correlation coefficient, and the smart PLS Algorithm model between the cultural heritage and moral obligations. The research also describes the relation between preservation and innovation. Using meticulous scrutiny, it illuminates the ethical duties that are intrinsic to the conservation of cultural heritage, advocating for sophisticated comprehensions and moral structures that give precedence to inclusion, fairness, and justice. In the end, this investigation advocates for a future in which the diversity and complexity of human culture are honored, conserved, and treasured for all eternity, encouraging contemplation on our relationships with the past and our obligations to future generations. Overall, the research found that the philosophical investigation of "Cultural Heritage and Moral Obligations" provides a basis for tackling current issues and cultivating long-term strategies for cultural heritage innovation and preservation in a variety of domains and settings. Stakeholders may preserve the history of humanity for future generations and support the principles of inclusion, fairness, and justice by incorporating ethical concerns into decision-making processes. (shrink)

기의 순환원리에 의해 21세기는 우리 민족의 시대가 된다는 저자가 한반도로 밀려오는 氣의 제현상을 전기현상론적 아날로지 관점에서 분석하고 있다. 한반도에 사는 쥬신족(조선족)의 영고성쇠와 2000년대의 전망을 동양철학과 서양과학을 융합시킨 氣 입장에서 고찰.

This paper criticises necessitarianism, the thesis that there is at least one necessary truth; and defends possibilism, the thesis that all propositions are contingent, or that anything is possible. The second section maintains that no good conventionalist account of necessity is available, while the third section criticises model theoretic necessitarianism. The fourth section sketches some recent technical work on nonclassical logic, with the aim of weakening necessitarian intuitions and strengthening possibilist intuitions. The fifth section considers several a prioristic attempts at (...) demonstrating that there is at least one necessary proposition and finds them inadequate. The final section emphasises the epistemic aspect of possibilism. (shrink)

Edition and study of P.Vindob. A.Ch. 36616, a literary paper fragment from 3rd/9th-century Egypt. The fragment contains a tradition that depicts ʿAlī b. Abī Ṭālib (d. 40/661) performing a four-rakʿa prayer and reciting a special supplication on the 15th of the month of Rajab. The tradition is only known from noncanonical Shīʿī ḥadīth collections. Situating it in a broader historical context, the paper provides a glimpse on the Shīʿī presence in Egypt as well as the sanctity of the month of (...) Rajab in Sunnī and Shīʿī literatures. This tradition, in conclusion, presents an early evidence for the observances of the month of Rajab in general and the middle of the month in particular in the local Shīʿī community in pre-Fatimid Egypt. (shrink)

M. Dupréel est, avant tout, un moraliste et un sociologue, et sa théorie de la connaissance est, nettement, d'inspiration sociologique. En insérant les problèmes de la connaissance dans la trame de la vie sociale, en raisonnant sur une pensée complète, et non sur une pensée appauvrie et schématisée, M. Dupréel arrive à des conclusions qui sont souvent très proches de celles que le lecteur est habituéà lire dans Dialectica.Je fais précéder les extraits choisis d'indications bibliographiques qui concernent uniquement les travaux (...) dont ces fragments ont été tirés; il ne faudrait donc pas u voir la liste complète des œuvres de M. Dupréel. (shrink)

Having read the works of Wang Ch'ung [A.D. 27-c. 100], I realized that they need to be recapitulated. Here I shall evaluate Wang Ch'ung and his thought and present what I feel to be the real significance that Wang Ch'ung's thought still has today.