The first Ukrainian translation of J. Thomasius’ work “Nucleus disputationis de plagio literario maxime theoreticus, thesibus paucis & brevibus comprehensus”.

This book offers a discussion of the kalām cosmological argument, and presents a defence of a version of that argument after critically evaluating three of the most important versions of the argument. It argues that, since the versions of the kalām cosmological argument defended by Philoponus (c. 490–c. 570), al-Ghazālī (1058– 1111), and the contemporary philosopher, William Lane Craig, all deny the possibility of the existence of an actual infinite, these arguments are incompatible with Platonism and the view that God (...) foreknows an endless future. This conclusion, however, is not a problem for the proponents of the kalām cosmological argument, for the book shows how the argument can be defended without denying the possibility of the actual infinite. -/- In order to offer a comprehensive analysis of Philoponus and al-Ghazālī’s cosmological arguments, the book draws on recent English translations of some of their works. Next, the book advances a detailed argument against the popular argument based on the impossibility of an actual infinite. Finally, the book offers a unique defence of the kalām cosmological argument by defending philosophical arguments for a beginning of time that do not deny the actual infinite, evaluating which hypothesis best explains the discoveries of modern cosmology, and offering an argument in support of the premise that, if the universe came into existence, then God brought it into existence. (shrink)

The possibility that human cerebral organoids (HCOs) develop consciousness is one of the main concerns driving current ethical discourse. Evaluating existing evidence, Zilio and Lavazza (2023) in t...

The Heythrop Journal, Volume 63, Issue 2, Page 196-209, March 2022.

Moltmann’s Theology of Hope still resonates in theological discourses 60 years after the publication of his epoch-making book containing this concept. At a time of fading hope among South Africans, a revisitation of Moltmann’s pattern of reasoning holds the promise of reward. This article focuses on the quest for raising tangible hope in South Africa and the possible contribution of the Theology of Hope in this regard. The central theoretical argument here will be that the failure of hope in South (...) Africa is caused by the fact that hope continues to be viewed in terms of the event of liberation (1994), and not in terms of a liberating process as the Theology of Hope proposes. To unpack this hypothesis and provide preliminary responses to the matters raised here and others, the study revisits Moltmann’s Theology of Hope as centred on the recurrent interpretations and applications that it has received in political theologies. The aim is to translate the core idea of the Theology of Hope into tangible hope for desponding South Africans today. Contribution: This research proposes that hope founded in the sign of the reign of the moving God, such as instances of love, goodness, truth-telling, fair jurisprudence and caring for the poor, which are discernible in South Africa today, are valuable and plausible building blocks for the creation of continuous tangible hope. The hope that rests in the actions of the moving God is of greater value than that residing in a single historic event. The 1994 liberation event, lauded by many as the great cause of perennial hope, has faded away in recent years and turned into a pervasive despondency within the South African community. (shrink)

The particle internal clock conjectured by de Broglie in 1924 was investigated in a channeling experiment using a beam of ∼80 MeV electrons aligned along the 〈110〉 direction of a 1 μm thick silicon crystal. Some of the electrons undergo a rosette motion, in which they interact with a single atomic row. When the electron energy is finely varied, the rate of electron transmission at 0° shows a 8% dip within 0.5% of the resonance energy, 80.874 MeV, for which the (...) frequency of atomic collisions matches the electron’s internal clock frequency. A model is presented to show the compatibility of our data with the de Broglie hypothesis. (shrink)

Within a literary ontology, YHWH in the Hebrew Bible is technically also a fictional entity or object. In Hebrew Bible scholarship, a variety of philosophical issues surrounding fiction have received sustained and in-depth attention. However, the mainstream research on these matters tends to focus on the philosophical foundations of or backgrounds to a particular literary theory, rather than on metaphysical puzzles as encountered in the philosophy of fiction proper. To fill this gap, the present article seeks to provide a meta-theoretical (...) overview of the main contemporary philosophical perspectives on the metaphysics of fictional objects. Three views are discussed, namely possibilism, Meinongianism and creationism. Each view's theory is introduced and critically appropriated with reference to what is implied to be an answer to the question of what exactly the biblical character YHWH can meaningfully be said to be in the context of the metaphysics of fictional objects. In this way, the present study also goes beyond the traditional concern with the nature of God in Old Testament theology. (shrink)

In this article, we evaluate various responses to a noteworthy objection, namely, the infinite God objection to the kalām cosmological argument. As regards this objection, the proponents of the kalām argument face a dilemma—either an actual infinite cannot exist or God cannot be infinite. More precisely, this objection claims that God’s omniscience entails the existence of an actual infinite with God knowing an actually infinite number of future events or abstract objects, such as mathematical truths. We argue, however, that the (...) infinite God objection is based on two questionable assumptions, namely, that it is possible for an omniscient being to know an actually infinite number of things and that there exist an actually infinite number of abstract objects for God to know. (shrink)

In the ancient world, precious stones (valuable stones and hard substances excluding gold, silver and copper) were distinguished in terms of appearance (beauty, colour), function (durability) and cost (rarity). As a result, there is considerable difficulty in determining how to correlate the inventory of lexical terms referring to precious stones in the ancient Near East with modern mineralogical identifications. In this article, the etymology and identification of precious stones in the Bible are revisited using editorial theory and complexity thinking. The (...) starting point for lexicographical identification is the breastpiece of the high priest (Ex 28:17–20; 39:10–14) with its 12 precious stones and the translation of the Hebrew terms in the Septuagint. In the light of the considerable writings in the Hellenistic world on precious stones, especially Pliny’s Naturalis Historia and Theophrastus’ On Stones, the Septuagint provides the key for the etymology and identification of the precious stones in both the Old Testament and the New Testament. Contribution: The Septuagint translation of the precious stones in the high priest’s breastpiece is the Rosetta Stone for the identification all of the precious stones in the Hebrew Bible and New Testament. The subsequent translations of the terms indicate changes or substitutions of referents and their meanings. (shrink)

Having reviewed a considerable body of scholarly work in neuroethics related to DBS, Gilbert, Viaña, and Ineichen identify a major flaw in the debate—a “bubble” in the literature—and propose new directions for research. This comment addresses the authors’ diagnosis: What exactly is the nature of this bubble? Here, I argue that there are at least two different orientations in the “DBS causes personality changes” bubble. According to a first narrative, DBS is a special technology because its direct, causal action on (...) the brain leads to personality changes. This approach emphasizes the brain as the seat of personality, the locus of identity, or the center of agency. According to a second narrative, technology in general plays a major role in our lives and in our experiences as human subjects, and DBS is no exception. Technology matters up to the point that it reshapes, redefines, or re-determines traditional concepts such as personality, authenticity, or agency. I point out that both narratives are distinct components of the “DBS causes personality changes” bubble diagnosed by the authors of the target article and claim that the two narratives raise somehow different philosophical and empirical issues. (shrink)

Does phenomenal consciousness overflow access consciousness? Some researchers have claimed that it does, relying on interpretations of various psychological experiments such as Sperling's or Landman's, and crucially using alleged subjective reports from participants to argue in favor of these interpretations. However, systematic empirical investigations of participants' subjective reports are scarce. To fill this gap, we reproduced Sperling's and Landman's experiments, and carefully collected reports made by subjects about their own experiences, using questionnaires and interviews. We found that participants' subjective reports (...) do not support the overflow thesis, but rather suggest alternative interpretations of the experiments. (shrink)

Divine determinism, though affirmed by many Calvinists, implicates God in the decisions people make that ultimately damn them to the terrible destiny of hell. In this paper, the authors argue that this scenario is a problem for divine determinism. The article contends that determinism is inconsistent with God’s love and the Scriptures that explicitly state that God does not ‘desire’ anyone to go to hell. Even human love for others strongly suggests that God, who is ‘love’, will not determine anyone (...) to hell. On the other extreme, those who argue for universalism, though appealing to Scripture, often do so with questionable exegesis. (shrink)

A common argument in support of a beginning of the universe used by advocates of the kalām cosmological argument (KCA) is the argument against the possibility of an actual infinite, or the “Infinity Argument”. However, it turns out that the Infinity Argument loses some of its force when compared with the achievements of set theory and it brings into question the view that God predetermined an endless future. We therefore defend a new formal argument, based on the nature of time (...) (just as geometrical reasoning is based on the nature of space), which addresses more directly the question of beginningless time. (shrink)

Friedrich Nietzsche has emerged as one of the most important and influential modern philosophers. For several decades, the book series Monographien und Texte zur Nietzsche-Forschung (MTNF) has set the agenda in a rapidly growing and changing field of Nietzsche scholarship. The scope of the series is interdisciplinary and international in orientation reflects the entire spectrum of research on Nietzsche, from philosophy to literary studies and political theory. The series publishes monographs and edited volumes that undergo a strict peer-review process. The (...) book series is led by an international team of editors, whose work represents the full range of current Nietzsche scholarship. (shrink)

Bioethics increasingly recognizes the impact of discriminatory practices based on social categories such as race, gender, sexual orientation or ability on clinical practice. Accordingly, major bioethics associations have stressed that identifying and countering structural discrimination in clinical ethics consultations is a professional obligation of clinical ethics consultants. Yet, it is still unclear how clinical ethics consultants can fulfill this obligation. More specifically, clinical ethics needs both theoretical tools to analyze and practical strategies to address structural discrimination within clinical ethics consultations. (...) Intersectionality, a concept developed in Black feminist scholarship, is increasingly considered in bioethical theory. It stresses how social structures and practices determine social positions of privilege and disadvantage in multiple, mutually co-constitutive systems of oppression. This article aims to investigate how intersectionality can contribute to addressing structural discrimination in clinical ethics consultations with a particular focus on mental healthcare. To this end, we critically review existing approaches for clinical ethics consultants to address structural racism in clinical ethics consultations and extend them by intersectional considerations. We argue that intersectionality is a suitable tool to address structural discrimination within clinical ethics consultations and show that it can be practically implemented in two complementary ways: 1) as an analytic approach and 2) as a critical practice. (shrink)

This article provides new perspectives on navigating complex social identity in the letter to Philemon by means of the heuristic use of social identity complexity theory in combination with socio-rhetorical analysis. The application of SICT as a heuristic tool in New Testament studies is relatively new, but it is positioned within the novel research being carried out on social identity theory in the NT. CONTRIBUTION: This article wants to make a new contribution by illustrating how SICT can help us to (...) think in more nuanced ways about nested identity in Philemon. (shrink)

This book explores the concept of Knowing God and the Knowability of God from an interdisciplinary theological perspective. Approaching the issue from the perspectives of their respective theological disciplines, contributors reflect on what it means to know God, how people of faith have sought to know God in the past, and indeed whether, and to what extent, such knowledge is even possible.

In this article, Paul's use of the Old Testament in 1 Corinthians 10:1-4 comes under scrutiny. In contrast with the theory of some modern scholars that Paul uses, 'fanciful analogies', 'startling figurative claims' and metaphors that 'should not he pressed', in reaching his conclusion that 'the rock was Christ', in 1 Corinthians 10:4c, it is indicated that Paul is indeed taking the original text, the Old Testament's interpretation of the text, and the Jewish tradition of the interpretation of the text, (...) seriously, in the light of the Christ-event. To prove this claim, research of the text, that Paul uses in 1 Corinthians 10:1-4, is followed by research of the 'world in front of that text'.CONTRIBUTION: The conclusion that is reached indicates that Paul established within the context of contemporary Jewish practices, a true dialogical relationship between an intertextual handling of the text, and his interpretation thereof in the light of the relevance of the Christ-event for the conflict in the Church of Corinth. (shrink)

Pao-Shen Ho attempts to argue that the Christian doctrine of _creatio ex nihilo_ violates modal logic and is necessarily false. More precisely, Ho argues that, if God creates the universe out of nothing, then the non-existence of the universe is both possible and impossible, which is logically incoherent. I point out, however, that Ho commits the modal scope fallacy by confusing the scope of necessity in the argument and, therefore, Ho's argument is unsound.

Tōjisha research is a methodology intended to help psychiatric patients through dialogue. It was introduced in the context of community care in Bethel House (Hokkaido, Japan) in the early 2000s and later spread to other parts of Japan as well as abroad because of its originality and apparent therapeutic success. It offers patients a framework to investigate their own problems, symptoms, and delusions and to build a discourse around them. In this paper, I present a short account of tōjisha research (...) and I put it in the context of current debates over the benefits and drawbacks of narrative medicine. I argue that there is an original conception of the self and of empowerment of patients in tōjisha research compared to other models of narrative medicine. Finally, I mobilize these original aspects to address some rebuttals of narrative medicine. (shrink)

Objective: To identify problem solving strategies in general practice. Basic procedures: Three styles of scientific reasoning were defined and modelled on the medical environment. These models were tested in a simulated doctor-patient encounter.

How do we find out whether someone is conscious of some information or not? A simple answer is “We just ask them”! However, things are not so simple. Here, we review recent developments in the use of subjective and objective methods in implicit learning research and discuss the highly complex methodological problems that their use raises in the domain.

In a recent article, Andrew Ter Ern Loke raises several objections to Jacobus Erasmus and Anné Hendrik Verhoef’s exposition and response to the so-called ‘Infinite God Objection’ to the kalām cosmological argument. According to this objection, the argument against the possibility of an actual infinite brings into question the view that God’s knowledge is infinite. Erasmus and Verhoef’s solution to this objection, which Loke criticises, depends on an unusual account of omniscience. In this article, I respond to Loke and (...) show that his objections are unsuccessful. (shrink)

In this essay, we demonstrate that in addition to the Revised Standard Version and its revisions as part of the linear emergence of the Tyndale–King James Version tradition in the 20th and 21st centuries, there are also alternative revisions and retranslations of the King James Version (KJV) of 1611 as literal or word-for-word translations, which emerge as divergent branches. The revisions of the American Standard Version (ASV) (1901) emerged in the following branches, namely the New American Standard Bible (NASB) and (...) its revisions, The Amplified Bible (AB) and its revisions, as well as The Living Bible, Paraphrased and its retranslation, the New Living Translation (NLT). Then there are revisions that emerged as alternatives to the Revised Standard Version (1946–1952/1971) by reverting to the King James Revised (Blayney) Edition (1769) as their incipient text rather than the ASV, namely The Modern King James Version (MKJV) (and similar revisions), The New King James Version (NKJV) and the New Cambridge Paragraph Bible. Finally, there are retranslations within the Tyndale–King James Version tradition, namely the Contemporary English Version (CEV), and the Common English Bible (CEB). The diversity reflects the search for individual identity to satisfy particular reader expectations in an age of digital-media interpretive culture featuring broad universal values.Contribution: Instead of viewing the revisions and retranslations within the Tyndale–King James Version tradition since the second half of the 20th century as new and independent, it is demonstrated that the various branches and their versions rather continue the emergence of the pre-20th century translation complex within this tradition to satisfy particular reader expectations. (shrink)

In this essay, it is demonstrated that the inception of the English Bible tradition began with the oral–aural Bible in Old English translated from Latin incipient texts and emerged through a continuous tradition of revision and retranslation in interaction with contemporary social reality. Each subsequent translation achieved a more complex state by adapting to the emergence of incipient text knowledge (rediscovery of Hebrew and Greek texts), emergence of the (meaning-making) knowledge of the incipient languages (Latin, Hebrew and Greek), language change (...) (Old, Middle and Modern English), mode of communication (hearing-dominant and text-dominant), style (literal or word-for-word) and products (oral-aural Bible, handwritten manuscript Bible and printed Bible). Historical sources indicate that there were translations of portions of the English Bible since 700 CE as handwritten manuscript Bibles in Old and Middle English and in print in Modern English – even before the retranslation associated with Tyndale (1526) and despite ecclesiastical opposition since 1408. This version and its revisions (1530–1531, 1534) are followed by subsequent revisions (Coverdale Bible, Matthew’s Bible, Great Bible, Geneva Bible and Bishop’s Bible). The next revision was the King James Version (1611), which replaced all its predecessors, and which was never replaced for the next four centuries – not even by its revisions.Contribution: Contrary to the fragmentation caused by ordering individual English Bibles either by period (e.g. 20th century) or according to their features (e.g. literal), it is demonstrated that the history of English Bible translation emerged rather as a translation complex, and its history must be understood in this way. (shrink)

In this article we examine how Qumran Hebrew can contribute to our knowledge of historical Hebrew linguistics. The premise of this paper is that Qumran Hebrew reflects a distinct stage in the development of Hebrew which sets it apart from Biblical Hebrew. It is further assumed that these unique features are able to assist us to understand the nature of the development of Biblical Hebrew in a more precise way. Evidence from the syntax of participial negation at Qumran as opposed (...) to Biblical Hebrew provides evidence for this claim. (shrink)

Omniprésent dans les médias, le terme transhumanisme nécessite un éclaircissement académique. En effet, il n'existe pas un, mais des transhumanismes. La parole est ici donnée à des penseurs de diverses disciplines, plus ou moins ouverts à ce courant d'idées parfois taxé d'idéologie, voire de menace pour l'Humanité. Ces craintes sont-elles fondées? Quelles sont les origines de ce mouvement de pensée? Quels en sont les différentes ramifications? Quelles en sont les réalisations, notamment dans le domaine médical? Un encadrement éthique et/ou juridique (...) de ces pratiques est- elle nécessaire? De nouveaux droits fondamentaux méritaient-ils d'être reconnus? La parole est ici donnée tant aux militants transhumanistes qu'aux penseurs critiques afin de croiser leurs regards"--Page 4 of cover. (shrink)

Any attempt at consciousness assessment in organoids requires careful consideration of the theory of consciousness that researchers will rely on when performing this task. In cognitive neuroscience and the clinic, there are tools and theories used to detect and measure consciousness, typically in human beings, but none of them is neither fully consensual nor fit for the biological characteristics of organoids. I discuss the existing attempt relying on the Integrated Information Theory and its models and tools. Then, I revive the (...) distinction between global theories of consciousness and local theories of consciousness as a thought-provoking one for those engaged in the difficult task of adapting models of consciousness to the biological reality of brain organoids. The “microconsciousness theory” of Semir Zeki is taken as an exploratory path and illustration of a theory defending that minimal networks can support a form of consciousness. I suggest that the skepticism prevailing in the neuroscience community regarding the possibility of organoid consciousness relies on some assumptions related to a globalist account of consciousness and that other accounts are worth exploring at this stage. (shrink)