En las obras de Kant las observaciones respecto del lenguaje y la gramática son pocas y dispersas. Ello llevó a la tesis del 'silencio de Kant' respecto del lenguaje y la gramática. Este trabajo sostiene por el contrario: 1) en las obras de Kant hay comentarios explícitos respecto de la gramática; 2) comprenderlos en su propio horizonte terminológico y conceptual es necesario para proponer una versión unificada de éstos; 3) es posible identificar un triple enfoque de la gramática: empírico, formal (...) y trascendental: esta identificación ofrece la base para analizar la posición de Kant respecto de la gramática filosófica en relación con la filosofía del lenguaje actual. Observations on language and grammar and scattered throughout the writings of Kant. This led to thesis such as the 'silence of Kant' with regards to language and grammar. This paper adopts a different view, sustaining following theses: 1. There are explicit remarks on grammar in Kant's writings; 2. Understanding these remarks within the terminological and conceptual Kantian own horizon seems to be a necessary first step to propose a unified interpretation of them; 3. from the point of view of the critical writings it is possible to identify a triple approach to grammar: empirical, formal and transcendental; 4. This identification offers a basis for discussing Kant's position on philosophical grammar in connection with contemporary philosophy of language. (shrink)

The following essay is an attempt at bringing together two conceptions, the one theological and ascetical, the other philos–ophical. This confrontation may be attempted either from the point of view of theology, using revealed premises, or from the point of view of philosophy using the methods of purely rational analysis. It is the latter task I am undertaking here. I do not argue from revealed premises, but I do take account of the mighty phenomenon of the Christian revelation. It is, (...) as I see it, absolutely essential to keep theology and philosophy distinct as methods, but this does not prevent the one from providing useful material and suggestive hypotheses for the other. (shrink)

D.O. Thomas; VI*—The Duty to Trust, Proceedings of the Aristotelian Society, Volume 79, Issue 1, 1 June 1979, Pages 89–102, https://doi.org/10.1093/aristotelian.

Apocalyptic expectations of Armageddon and a New Age have been a fixture of the American cultural landscape for centuries. With the approach of the year 2000, such millennial visions seem once again to be increasing in popularity. Stephen O'Leary sheds new light on the age-old phenomenon of the End of the Age by proposing a rhetorical explanation for the appeal of millennialism. Using examples of apocalyptic argument from ancient to modern times, O'Leary identifies the recurring patterns in apocalyptic texts and (...) movements and shows how and why the Christian Apocalypse has been used to support a variety of political stances and programs. The book concludes with a critical review of the recent appearances of doomsday scenarios in our politics and culture, and a meditation on the significance of the Apocalypse in the nuclear age. Arguing the Apocalypse is the most thorough examination of its subject to date: a study of a neglected chapter of our religious and cultural history, a guide to the politics of Armageddon, and a map of millennial consciousness. (shrink)

D.O. Thomas; VI*—The Duty to Trust, Proceedings of the Aristotelian Society, Volume 79, Issue 1, 1 June 1979, Pages 89–102, https://doi.org/10.1093/aristotelian.

D. O. Thomas; XIII—Obedience to Conscience, Proceedings of the Aristotelian Society, Volume 64, Issue 1, 1 June 1964, Pages 243–258, https://doi.org/10.1093/ari.

When can one say that a new theory is truer than the old one it contradicts, even though neither is absolutely true? We are primarily concerned with the case in which the conflicting theories offer answers to the same questions, and so we do not introduce considerations of "logical width". We propose that part of the new theory is truer than part of the old one when the former part gets right whatever the latter-part got right while the former does (...) not make any new mistakes. Pragmatic considerations will determine the relative importance of whatever new mistakes the new theory does make as a whole. To avoid artificial counterexamples, we restrict the parts compared to those that are "convex". A "convex" theory is one that holds in all cases intermediate between any two cases in which it holds. (shrink)

On Dharma as depicted in Mahābhārata, Hindu classical epic.

When leading spectroscopists in Europe and America were engaged, during 1897, in exploring the recently-discovered Zeeman Effect, they were overtaken by a relatively obscure phsicist working in Dublin. Thomas Preston had previously been known only for his excellent textbooks. His achievement in discovering the Anomalous Zeeman Effect was immediately recognized, but his untimely death has deprived posterity until now of a full account of his life and qualities.

In late antiquity the work On the Nature of the Cosmos and of the Soul attributed to Timaeus of Locri was thought to be a Pythagorean text used by Plato when he wrote the Timaeus. The attribution, archaizing language, and similarity of contents of the work suggest this. However, the linguistic and philosophical anachronisms to be found in it show it to be a post-Platonic forgery. It summarizes the Timaeus, simplifying and "demythologizing" the dialogue in a didactic way. It also (...) on occasion departs enough from its source to constitute an interpretation of the dialogue. Baltes in his introduction notes that this is all done along lines characteristic of Middle Platonic treatments of Plato, and he suggests that the work may have been written by a pupil of Eudorus of Alexandria since it seems to depend on Eudorus’s interpretation of the Timaeus. Having introduced the work, Baltes then provides a line-by-line commentary in which he deals with philological questions, analyzes the sequence of thought, and attempts to determine for each passage the extent to which the work echoes the Timaeus or departs from it. In the latter case, he provides helpful references to parallel and possible source texts in Hellenistic philosophy. An index of terms would have made this valuable commentary more accessible. For the original Greek text we must turn to the edition published by W. Marg in the same series. Baltes’s commentary can be recommended to anyone interested in Plato’s Academy, in Middle Platonism, and in the subjects discussed in the Timaeus as understood and developed in Hellenistic philosophy.—D.O. (shrink)

The text of a Seminarübung held in 1940 is here published for the first time together with an Italian translation. This is another of Heidegger's creative interpretations of Greek philosophy. The topic is Book II, Chapter 1 of the Physics, three pages in which Aristotle explains the various meanings of nature. Heidegger finds grounds in this text for his doctrine that truth is not an idea or a property of propositions, but the self-revelation of "nature".--D. D. O.