Leading philosopher of religion D. Z. Phillips argues that intellectuals need not see their task as being for or against religion, but as one of understanding it. What stands in the way of this task are certain methodological assumptions about what enquiry into religion must be. Beginning with Bernard Williams on Greek gods, Phillips goes on to examine these assumptions in the work of Hume, Feuerbach, Marx, Frazer, Tylor, Marett, Freud, Durkheim, Le;vy-Bruhl, Berger and Winch. The result exposes confusion, but (...) also gives logical space to religious belief without advocating personal acceptance of that belief, and shows how the academic study of religion may return to the contemplative task of doing conceptual justice to the world. Religion and the Hermeneutics of Contemplation extends in important ways D. Z. Phillips' seminal 1976 book Religion Without Explanation. It will be of interest to scholars and students of philosophy, anthropology, sociology and theology. (shrink)

Giuseppina D'Oro explores Collingwood's work in epistemology and metaphysics, uncovering his importance beyond his better known work in philosophy of history and aesthetics. This major contribution to our understanding of one of the most important figures in history of philosophy will be essential reading for scholars of Collingwood and all students of metaphysics and the history of philosophy.

D. N. MacCormick; XI*—The Obligation of Reparation, Proceedings of the Aristotelian Society, Volume 78, Issue 1, 1 June 1978, Pages 175–194, https://doi.org/10.

D.W. Hamlyn presents a history of the great philosophical thinkers and their responses to the profound problems involved in trying to understand the world and our place in it.

D. M. Armstrong; II—Does Knowledge Entail Belief?, Proceedings of the Aristotelian Society, Volume 70, Issue 1, 1 June 1970, Pages 21–36, https://doi.org/10.109.

A new idea of ‘contradictory Christology’ has been recently advanced by JC Beall (The contradictory Christ. Oxford University Press, Oxford, 2021a). This paper does not enter the debate whether Christ double nature instantiates a contradiction or does not. It aims to point out a possible view about the Christological problem similar to Beall’s view but more focused on the metaphysical consequences of admitting a treatment of the Christological paradox in dialetheic terms, as a case of ‘true contradiction’. In Beall’s account, (...) the glut-theoretic approach can improve the conception of logic presupposed in theological discussions, giving new suggestions for the development of an updated ‘logic of Christology’. I move in the other direction, exploring whether the philosophical reflection on Christology could give new insights for paraconsistency and the study of inconsistencies in general. More specifically, I claim that the idea of the unity of contradictories in Christ’s being both divine and human may give some support to the idea of conjunctive paraconsistency, whereby true conjunctions of contradictories do not admit of Simplification. After an introduction which presents the main argument, I summarize the theory of conjunctivism in paraconsistency, then I focus on the (pseudo) Athanasian Creed, wherein the two natures – one person principle is defended against monophysism. (shrink)

RésuméLa croyance que l'on est (ou pas) dans un état de douleur est singulière en ceci qu'elle semble pouvoir être qualifiée d'infaillibilité ou d'incorrigibilité logique, de même que le cogito. Mais comment se peut-il que l'existence d'une croyance (vraie) et l'existence du fait qui est l'objet de cette croyance puisssent constituer la même existence? Je propose ici une réponse à cette question. Parfois, une croyance peut être un désir.

Pour un arbitrage entre la théorie cognitive de l’esprit et la phénoménologie de l’intersubjectivité la technologie simule une situation de croisement perceptif dans un espace virtuel, où la reconnaissance par un agent de la présence d’un autre repose uniquement sur l’interaction comportementale. À la justification de Merleau-Ponty et Varela quant au caractère non représentationnel ni inférentiel de la reconnaissance d’autrui, en dissociant celle-ci d’avec une détermination spatiale, on ajoutera un analogon technologique de l’expérience du « visage » comme halo de (...) présence non objectivable, d’après Levinas. (shrink)

D. D. Raphael; VI*—Hume and Adam Smith on Justice and Utility, Proceedings of the Aristotelian Society, Volume 73, Issue 1, 1 June 1973, Pages 87–104, https://d.

The work of Michèle Le Dœuff creatively disrupts established notions of what philosophy might be. Far from being a discipline about the leader and the disciple, a hierarchy of knowledge and paternalism, Le Dœuff proposes a philosophy of dialogue and friendship. The conversations in this book explore how this philosophy can be enacted and explored, and show how openness and generosity can be the starting point of truly rigorous thinking. Introduced and curated by the late philosopher, Pamela Sue Anderson, In (...) Dialogue with Michèle Le Dœuff explores themes like contemporary feminism, joy in philosophy, memory, the significance of friendship to thinking and a key Le Dœuffian concept, the imaginary. Le Dœuff's interlocutors, including Penelope Deutscher, Elizabeth Fallaize and Meenda Dhanda, are some of the most significant thinkers in the fields of feminism and continental thought and provide insights and ways into considering philosophy as a profoundly dialogical exercise. (shrink)

D W Hamlyn; Need Philosophy of Education be so Dreary?, Journal of Philosophy of Education, Volume 19, Issue 2, 30 May 2006, Pages 159–165, https://doi.org/10.1.

Educating against extremism doesn't just involve seeking to prevent individuals from becoming extremists or radicalized, although that, of course, is a significant concern. There is also an important role for education in teaching the rest of us, the general populace, the best way to react and respond when we learn of a terrorist attack or consider the potential risk of violent extremism in our community, or even worldwide, given we are connected globally via technology. In this article, Laura D'Olimpio argues (...) that educators have a central role to play in teaching young people to respond to the news of violent extremism and the worry about terrorists and terrorism in ways that support our sense of community and personal well-being. Among the ways in which educators may support such aims is by educating the emotions. There are practical and moral reasons to temper our fearful reactions, and it is in our best interest to educate pupils to avoid allowing fear of terrorists or violent extremism to interfere with their daily lives and actions. D'Olimpio claims that our best response to extremism, both representationally and practically, is to refuse to be terrified. By not being overwhelmed by fear or altering our day-to-day activities, we not only better support a well-functioning democracy and our own happiness or flourishing, but we also disempower rather than empower extremists. (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.

Onderwerp en gezegde, door D. M. Bakker.--Enkele opmerkingen over het Godsbegrip van Justinus Martyr, door J. den Boeft.--Heidegger, Descartes, Luther, door J. van der Hoeven.--"Geschichtlichkeit" bij Carl Friedrich von Weizsäcker, door G. Horsman.--Menselijke ontmaskering en Bijbels démasqué , door R. Huson.--Kleine geschiedenis van het begrip "niets" in de antieke wijsbegeerte (tot e met de Sofisten en Plato), door P. A. Meijer.--De structuur van opvoeden en opvoedkunde, door J. W. Mojet.--Individualiteit in de fysica, door M. D. (...) Stafleu. (shrink)

Conference proceedings on Mongolian contributions to Buddhist knowledge.

There is a debate within philosophy of literature as to whether narrative artworks should be judged morally, for their ethical value, meaning and impact. On one side you have the aesthetes, defenders of aestheticism, who deny the ethical value of an artwork can be taken into consideration when judging the work’s overall aesthetic value. Richard Posner backs artists such as Oscar Wilde who famously wrote, ‘there is no such thing as a moral or an immoral book. Books are well written, (...) or badly written. That is all’. On the other side of the debate are proponents of ethical criticism such as Martha Nussbaum, Wayne Booth, Noël Carroll and Mary Devereaux. This article examines the educational implications of each position and ultimately defends the importance of moral education alongside aesthetic education. Given artworks are powerful vehicles for moral sentiments and meaning, it is important that viewers are taught to engage critically with art’s ethical features as well as aesthetic features. In this way, educational concerns pose a challenge to the position of aestheticism. (shrink)

1. cahier. Logique et mathématique: Thèmes unitaires et crise de l'unité dans la mathématique, par G. Bouligand. Les techniques logiques et l'unite des mathématiques, par D. Dubarle. Chronique de logique, par F. Russo. Physique: Le renouvellement des idées en physique par les théories quantiques et relativistes, par O. Costa de Beauregard. A la recherche d'une physique cohérente, par F. Russo. Sciences de l'homme et de la vie: La paléontologie, par H. Alimen. La biologie et l'homme nouveau, par R. Collin. Précisions (...) sur la notion d'évolution, par R. Lavocat. Pensée religieuse et esprit scientifique, par A.-M. Dubarle. (shrink)

This is the classic study of the history and continuing philosophical values of the law of nature. D'Entrèves discerned three distinct sources that have contributed to the development of natural law: Roman law teachings, Christian beliefs regarding law, and egalitarian and revolutionary theories of the Enlightenment. Now regarded as a classic work, Natural Law has exercised considerable influence over the course of Anglo-American legal theory in the past forty years. The statements of Clarence Thomas during his 1991 Senate confirmation hearings (...) show that the law of nature still holds powerful appeal in defining judicial rules. In the new introduction, Cary J. Nederman points out both the contemporary value and the historical significance of Natural Law. He also provides the biographical as well as intellectual context for d'Entrèves immense accomplishments. This volume is essential reading for students of legal history, political theory, and philosophy. It will also be of interest to historians. "Few texts provide as concise or as cogent an introduction to natural theory as Alexander Passerin d'Entrèves' Natural Law: An Introduction to Legal Philosophy.... Transaction Publishers has performed a genuine service by bringing out a new edition of Natural Law. D'Entrèves' analysis is clear and penetrating, and will guide the student of natural law to further, fruitful study."--Mitchell Muncy, The University Bookman. (shrink)

In Bester’s article (2018) challenging the use of the harm principle and advocating sole reliance on the use of a best interest standard (BIS) in pediatric decision-making, we believe that the auth...

D. H. Mellor; VI*—I and Now, Proceedings of the Aristotelian Society, Volume 89, Issue 1, 1 June 1989, Pages 79–94, https://doi.org/10.1093/aristotelian/89.1.79.

D. W. Hamlyn; I*—The Presidential Address: Focal Meaning, Proceedings of the Aristotelian Society, Volume 78, Issue 1, 1 June 1978, Pages 1–18, https://doi.org/.

O artigo oferece uma breve exposição da biografia e do contexto histórico do filósofo neoplatônico Damáscio (c. 458 - c. 538) para, na sequência, apresentar a tradução de um dos seus poemas líricos do período final de sua vida. O procedimento adotado justifica-se pelo caráter lutuoso e decididamente pessoal dos versos, nos quais Damáscio lamenta consigo próprio as perdas sofridas no decorrer de sua longa e fascinante vida. Como veremos, tais perdas estão, em verdade, diretamente ligadas ao colapso do mundo (...) antigo e ao derradeiro golpe proferido por Justiniano contra a filosofia helênica pagã. (shrink)

In this paper, I argue that a principle of rectification for past wrongdoings could and should be added to Rawls's Law of Peoples on the ground that unrectified past injustice undermines the notion of equality of peoples. I base this work on a conception of rectification that includes apologies as well as economic compensation, and I focus on the step of compensation. To do so, I briefly discuss how the maximin decision rule can adapt to the second original position. To (...) address the compatibility of rectificatory justice with Rawls's work, I focus on the strains of commitment and consider Rawls's account of peoples' fundamental interests. Rawls's conception of international justice needs to be responsive to peoples' fundamental interest in equality, which calls for proper protection of their means of self‐respect. Although the moral imbalance stemming from past injustice is overlooked in The Law of Peoples, I show that Rawls's theoretical framework can ground a principle of rectification. (shrink)