Main points and challenging issues on Jurisprudence General Theories.

On the seventh page of the People's Daily for April 15, 1958, Ma T'e published an article entitled "Discussions of Problems of Logic." In his conclusion he critically evaluates many people and even classifies me as a revisionist who must be criticized. I have studied this article closely and feel that it is shot through with difficulties.

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)

ch. 1. Ocherki teorii intelligent︠s︡ii -- ch. 2. Ocherki istorii russkoĭ intelligent︠s︡ii.

Fondée en 1950 par Eugénie Droz, la collection des Travaux d'Humanisme et Renaissance a réuni, en soixante-cinq ans, plus de 550 titres. Elle s'est imposée comme la collection la plus importante au monde de sources et d'études sur l'Humanisme (Politien, Ficin, Erasme, Budé...), la Réforme francophone (Lefèvre d'Etaples, Calvin, Farel, Bèze...), la Renaissance (littéraire et artistique, Jérôme Bosch ou Rabelais, Ronsard ou le Primatice...), mais aussi la médecine, les sciences, la philosophie, l'histoire du livre et toutes les formes de savoir (...) et d'activité humaine d'un long XVIe siècle, des environs de 1450 jusqu'à la mort du roi Henri IV, seuil de l'âge classique. Les Travaux d'Humanisme et Renaissance sont le navire-amiral des éditions Droz. (shrink)

Modern logic has Wldergone some remarkable developments in the last hun dred years. These have contributed to the extraordinary use of formal logic which has become essentially the concern of mathematicians. This has led to attempts to identify logic with formal logic. The claim has even been made that all non-formal reasoning, to the extent that it cannot be formalized, no longer belongs to logic. This conception leads to a genuine impoverishment of logic as well as to a narrow conception (...) of reason. It means that as soon as demonstrative proofs are no longer available reason will no longer dominate. Even the idea of the 'reasonable' becomes foreign to logic and such expres sions as 'reasonable decisions', 'reasonable choice' or 'reasonable hypotheses' would be put aside as meaningless. The domain of action, including method ology and everything that is given over to deliberation or controversy - i.e., foreign to formal logic - would become a battleground where necessarily the reason of the strongest would always prevail. (shrink)

Delo filosofii -- ch. 1. Spory evropeĭskoĭ kulʹtury. Ėpicheskiĭ iskhod. Otkrytie soznanii︠a︡. Drevnegrecheskai︠a︡ tragedii︠a︡ i filosofii︠a︡. Afiny i Ierusalim. Novat︠s︡ii︠a︡ Kopernika i kopernikanskai︠a︡ revoli︠u︡t︠s︡ii︠a︡ -- ch. 2. XX vek: k ontologii spornosti. Sofii︠a︡ i chert. Kant pered lit︠s︡om russkoĭ religioznoĭ metafiziki. O vtorom izmerenii myshlenii︠a︡: L. Shestov i filosofii︠a︡. Na poli︠a︡kh "I︠A︡ i Ty".

The central question: "What is the Human?" is since Platon till today not answered. Kant distinguishes a physiological and a pragmatic anthropology: The Human knows the nature by senses, but himself by "pure apperception... from physical determinations independently personality (homo noumenon)..., different to... (homo phenomenon)". Kant's idea of the anthropology according to R. Brandt is a holistic totality with three spheres: phenomenal, pragmatic and moral-teleological. The philosophical (Gelen, Scheler), pedagogical (Roth, etc.), medical (V. von Weizsäcker, etc.), also the new anthropology (...) of Gadamer/Vogler considers the human multidimensional, but not enough holistic [Lit.: Michailov, Neu: Soc. Resp. Philos. In: Proc. 21st World Congr. Philos. Istanbul. Press FISP279‐280, 2003; J. Psychosom. Res. 58/6, 85‐86, 2005]. CONCEPTION: Philosophy as "the unique science, which considers a systematic interdependence and gives all other sciences a systematic unity" (Kant) in co-operation with the anthropological sciences could create an integral anthropology, i.e. a general - philosophical (normative), pedagogical (educative), medical (prophylactic/curative), based on a special anthropology (from biological to theological). The last oneshall consider the human [with his "spheres" somatic, psychical, mental/logical, philosophical (epistemology, ethics, aesthetics), spiritual/theological-metaphysical: individual] as well as his interaction with environment and society (natural, social anthropology) on the last level of knowledge, also under consideration of the big cultures – Brahmanism, Buddhism, Christianism, Confucianism, Mohammedanism. CONCLUSION: An integral anthropology could give the way for a transformation of the "false programmed" (Steinbuch) "homo actualis" (Binswanger) by society, i.e. "zoon politicon" (Aristoteles), into a homo sanus, humanus et spiritualis (in context of illumination and perfection/Kant). Scientific and political support of anthropological research is conditio sine qua non for realization of UNO-Agenda 21, which aims are better health, education, ecology, economy in all countries. (shrink)

Cahier 1 : M. Vetö, Le passé selon Bergson ; F. Guibal, « E. Weil et nous ». Une philosophie à l’épreuve de la réalité ; O. Balaban, Intellectualisme et causalité chez Hegel, et les limites de la science moderne ; C. Poirel, Le matérialisme neuronal et la question de la transcendance ; B. D. Hercenberg, Le mythe de Déméter et la tension entre la séparation..

This paper formalizes part of a well-known psychological model of emotions. In particular, the logical structure underlying the conditions that trigger emotions are studied and then hierarchically organized. The insights gained therefrom are used to guide a formalization of emotion triggers, which proceeds in three stages. The first stage captures the conditions that trigger emotions in a semiformal way, i.e., without committing to an underlying formalism and semantics. The second stage captures the main psychological notions used in the emotion model (...) in dynamic doxastic logic. The third stage introduces a BDI-based framework (belief–desire–intention) with achievement goals, which is used to firmly ground the preceding stages. The result is a formalization of emotion triggers for BDI agents with achievement goals. The idea of proceeding in these stages is to provide different levels of commitment to formalisms, so that it remains relatively easy to extend or replace the used formalisms without having to start from scratch. Finally, we show that the formalization renders properties of emotions that are in line with the psychological model on which it is based. (shrink)

ch. 1. Svi︠a︡tai︠a︡ garmonii︠a︡-- ch. 2. Ontologicheskie predposylki.

One Seit Platon (mit dem Spott von Diogenes) über Kant ist die Fundamentalfrage "Was ist der Mensch?" bis heute nicht nur von der Philosophie (als regina scientiarum), sondern von der Wissenschaft überhaupt nicht beantwortet. Phänomenologisch hat der Mensch a posteriori physische (somatische), psychische(perceptio, emotio, cognitio), mentale (logische), spirituelle (conscientia, volitio, actio) "Sphären". Ontologisch in Kontext von to ti en einai (Aristoteles) sollte der Mensch a priori ein "Programm" (Information) vor der Kosmogonie haben. Der (Neo‐) Positivismus (z.B. Hume bis Carnap, Russel*; (...) * Nobel Laureate) verwirft Fragen der Metaphysik als Scheinprobleme. Damit bleibt das Menschen‐Wesen in Kontext von Postulaten, wie res cogitans (Descartes), Monaden(Leibniz), "Gott, Freiheit, Unsterblichkeit", Seligkeit und (moralischer) Vollkommenheit (Kant), absoluter Geist (Hegel) in der theologischen Dimension. Antwort könnte eine zukünftige (holistisch‐multidimensionale) philosophische theoretische und Experimentaltheologie (kontrollierbare Beobachtung) durch weitere Forschung geben, in Kontext (bzw. Existenz) von A. Physikotheologie bzw. (a) höhere (als drei) geometrische/physikalische Dimensionen (Hilbert, Riemann /Friedmann, Minkowski, Schmutzer), (b) Paralleluniversen (z.B. L. Randall), (c) Quantentheorie/‐philosophie (Planck*, u.a.), (d) Gravitations‐/Relativitätstheorie (Newton/Einstein*), (e) Vakuumenergie (Sato), etc. B. ChemoBiotheologie bzw. "psychischen" (Fechner) und "spezifischen" (Joh. Müller) Energien,"biologischem Feld" (Gurwitsch), künstlicher Biogenese (Oparin, Fox, Urey*, u.a.; 32 Fragen von John Bernal). C. Psychotheologie bzw. parapsychische Phänomene (Carrel*, Richet*/France, Rhinne/USA, Vassilev, Bechterew/Russia, etc.). D. Religionstheologie: (über‐) Bewußtsein, übersinnliche, immaterielle, supraphysikalische Phänomene (Sri Aurobindo, Dalai Lama*, Konfuzius/Laotse, Gopi Krishna, Papst Benedikt, Paramahansa Yogananda, Sri Yogendra, etc.)und ihre physiologische Begründung (Anand/Chinna, Kasamatsu/Hirai, Ornstein, Pauli*, von Weizsäcker, etc.). Damit hängt die ontologische Frage nach dem MenschenWesen mit der Lösung des Problemkomplexes "Gott Geist/Seele Mensch Natur" zusammen. (shrink)

Agenda 21 of United Nations demands better situation of ecology, economy, health, etc. in all countries. An evaluation of scientific contributions in international congresses of fundamental anthropological sciences (philosophy, psychology, psychosomatics, physiology, genito-urology, radio-oncology, etc.) demonstratesevidence of large discrepancies in the participation not only of developing and industrial countries, but also between the last ones themselves. Low degree of research and education leads to low degree of economy, health, ecology, etc. [Lit.: Neu, Michailov et al.: Physiology in Agenda 21. Proc. (...) Int. Un. Physiol. Sci. San Francisco, Faseb J. 19/5, A1355, 2005; Agenda 21 in Psychol. 28th Int. Congr. Psychol. Beijing, 1028.62/3028.96, 2004]. CONCEPTION: The science is leading in the social and economic development of humanity, but the misuse of science causes disastrous repercussions (ecological and self-destruction). New models for scientific education, beginning with philosophy, followed by philosophical, pedagogical, medical, theological anthropology, and research are necessary tosupport Agenda 21 and prevent misuse of science. According to proposals on foundation of experimental schools (Immanuel Kant) and international universities (Bertrand Russell) the International Academy of Science/ICSD supports these ideas and initiated the creation of first (interdisciplinary) International Faculties forAnthropology as paradigm for humanization, higher effectiveness and pluralistic internationalization of science, leading to better education ("Erziehung und Ausbildung") and research in all countries, i.e. decrease of the gap between industrial and developing countries. CONCLUSION: Foundation of international institutes for general (philosophy, pedagogy, medicine) as well as for special anthropology (theology, informatics-logic-mathematics, culture, biology, (bio-) physics/chemistry) in context of an integralanthropology via networks of national ones from selected countries of Africa, America, Asia, Australia, Europe can permit the necessary implication of philosophy in education of anthropological sciences as well as research and education (post graduate) by common international research and educational programmes, lecturers, students, etc. in one country. This project needs political and financial support by UNO, European Union, governments, banks, industries to support the education of a homo sanus, humanus et spiritualis for the future humanity. (shrink)

INTRODUCTION: Philosophy is the unique science which considers all other sciences in systematically unity (Kant). The classical anthropology (Platon, Aristoteles, Descartes, Hume, Kant, etc.) considers the human and his "spheres" (biological, psychological, logical, philosophical, theological) and his interdependence with nature and society. A philosophical theology investigates spiritual phenomena, described by religions and parapsychology in context of ethics, epistemology (incl. metaphysics), aesthetics. A theological anthropology should consider these phenomena multidimensional in context of a holisticscience, i.e. physico- (Kant), bio- (Lüke), psycho-, logico-, (...) philosophical theology, etc. [Lit.: Neu, Michailov: Integralanthropology. In: Proc. 21st World Congr. Philos. Istanbul. Press FISP 280‐281, 2003; Theol. Anthrop. In: Book: New Pathways for Eur. Bioethics. Ed.: Eur. Ass. Med. Ethics, Leuven, p. 53/60, 2006; Med. Ethics, 21st Ann. Conf. EACME (Ed.) Zürich, p. 53, 2007]. CONCEPTION: Regrettably philosophical theology is reduced to nearly philosophical and theological ethics: Both ethics in the future should realize a common scientific integrated ethics based on philosophy, theology, and psychology incl. of great cultures - Brahmanism, Buddhism, Christianism-Mosaism, Confucianism, and Mohammedanism. The present moral philosophy is very pluralistic: Many views concerningnormative and metaethics (deontology, axiology), also relativism, absolutism (incl. utilitarism), noncognitivism are present. A similar situation exists in moral theology: Not only in context of philosophy (consequentialism, justice, protectionism), but more - of theology are existent contradictionary differences concerning ethics in the great religions (related to God, Spirit/Soul, reincarnation, etc.). A future philosophical theology needs a renewal of its scientific theoretical andexperimental fundamentals (controlled observations: criterion for intersubjectivity) concerning theological anthropology incl. not only occidental epistemology (metaphysics, scientific theory, etc.), but also oriental - esp. Brahmanistic and Buddhist (self realization by Yoga, Tibetan, Zen Buddhism) and scientific evaluation of spiritual phenomena by biophysics, physiology, psychology and formal (Aristoteles, Gautama), real, transcendental (Kant), metaphysical (Hegel) normal logic. Areconsideration of application of philosophy of arts, esp. aesthetics in philosophical theology is also necessary (incl. inspirations in music/Bach, Beethoven, Händel, painting/Leonardo da Vinci, sculpture/Michelangelo). CONCLUSION: Scientific and political support for a renovation of theological anthropology and philosophical theology could help essentially for a realization of UNO-Agenda 21 for better total (incl. spiritual) health and peaceful world. (shrink)