This paper presents logics for reasoning about extension and reduction of partial information states. This enterprise amounts to nonpersistent variations of certain constructive logics, in particular the so-called logic of constructible falsity of Nelson. We provide simple semantics, sequential calculi, completeness and decidability proofs.

The precarious rights of senior citizens, especially those who are highly educated and who are expected to counsel and guide the younger generations, has stimulated the creation internationally of advocacy associations and opinion leader groups. The strength of these groups, however, varies from country to country. In some countries, they are supported and are the focus of intense interest; in others, they are practically ignored. For this is reason we believe that the creation of a network of all these associations (...) is essential. The proposed network would act as a support for the already-existing policies of the United Nations’ High Commission for Human Rights, of independent experts, and of the Global Alliance for the Rights of Older People. All three have long ago recommended the creation of a recognized instrument for uniting presently scattered efforts. The proposed network, therefore, will seek to promote the international exchange of relevant expertise, and it will reinforce the commitments and actions that single countries are currently taking to meet these objectives. For example, informative public events can be organised to promote particular support initiatives and to provide an opportunity for new members of the network to be presented. The network will promote health for senior citizens, disease prevention, senior mobility, safe free time for seniors, alimentary education, protection against new risks and dangers, as well as equity in the services necessary for seniors to adopt new information and communication technologies. In the case of retired academic members, the network will promote equality with respect to continuing use of digital technologies (particularly email), continuing access to research libraries, and the guaranteed ability for seniors to fund their own research programs and to deliver free seminars. (shrink)

This book provides an introduction to postphenomenology, an emerging school of thought in the philosophy of technology and science and technology studies, which addresses the relationships users develop with the devices they use.

This volume explores how Catholicism began and continues to open its doors to the wider world and to other confessions in embracing ecumenism, thanks to the vision and legacy of the Second Vatican Council. It explores such themes as the twentieth century context preceding the council; parallels between Vatican II and previous councils; its distinctively pastoral character; the legacy of the council in relation to issues such as church-world dynamics, as well as to ethics, social justice, economic activity. Several chapters (...) discuss the role of women in the church before, during, and since the council. Others discern inculturation in relation to Vatican II. The book also contains a wide and original range of ecumenical considerations of the council, including by and in relation to Free Church, Reformed, Orthodox, and Anglican perspectives. Finally, it considers the Council’s ongoing promise and remaining challenges with regard to ecumenical issues, including a groundbreaking essay on the future of ecumenical dialogue by Cardinal Walter Kasper. (shrink)

BackgroundThe pursuit of a cure for HIV is a high priority for researchers, funding agencies, governments and people living with HIV (PLWH). To date, over 250 biomedical studies worldwide are or have been related to discovering a safe, effective, and scalable HIV cure, most of which are early translational research and experimental medicine. As HIV cure research increases, it is critical to identify and address the ethical challenges posed by this research.MethodsWe conducted a scoping review of the growing HIV cure (...) research ethics literature, focusing on articles published in English peer-reviewed journals from 2013 to 2021. We extracted and summarized key developments in the ethics of HIV cure research. Twelve community advocates actively engaged in HIV cure research provided input on this summary and suggested areas warranting further ethical inquiry and foresight via email exchange and video conferencing.DiscussionDespite substantial scholarship related to the ethics of HIV cure research, additional attention should focus on emerging issues in six categories of ethical issues: (1) social value (ongoing and emerging biomedical research and scalability considerations); (2) scientific validity (study design issues, such as the use of analytical treatment interruptions and placebos); (3) fair selection of participants (equity and justice considerations); (4) favorable benefit/risk balance (early phase research, benefit-risk balance, risk perception, psychological risks, and pediatric research); (5) informed consent (attention to language, decision-making, informed consent processes and scientific uncertainty); and (6) respect for enrolled participants and community (perspectives of people living with HIV and affected communities and representation).ConclusionHIV cure research ethics has an unfinished agenda. Scientific research and bioethics should work in tandem to advance ethical HIV cure research. Because the science of HIV cure research will continue to rapidly advance, ethical considerations of the major themes we identified will need to be revisited and refined over time. (shrink)

This text analyzes the concept of philosophical superstition according to Joseph Maria Bocheński. It specifies sufficient conditions for beliefs and statements to be a philosophical superstition. Philosophical superstitions consist in specific contradictions in beliefs or statements: (a) Superstitions assume or contain contradictory beliefs or statements or/and (b) they are inconsistent with direct experiences or (c) beliefs of their followers, or/and (d) without sufficient reasons superstitions contradict what has already been sufficiently justified or/and (e) they contradict semantic rules of reference of (...) a language in which they are formulated. (shrink)

Tato studie je recenzní statí ke knize Andrew MCGETTIGAN, The Great University Gamble: Money, Markets and the Future of Higher Education. London: Pluto Press, 2013. Klíčovým motivem studie je využití McGettiganovy analýzy technických aspektů reformy univerzitního systému započaté v Anglii na konci první dekády jednadvacátého století pro výklad vzestupu specifického režimu vzdělávání vyjádřeného v jazyce a logice „trhu a peněz". Vzestup tohoto režimu je interpretován s ohledem na procesy odpojování univerzitního prostředí od dosavadního vzdělávacího rámce spojeného s veřejnými zájmy. Studium (...) způsobů, jakými procházejí peníze zaváděným systémem vzdělávání, odkrývá novou podobu konfrontace klasických ideálů univerzitní výchovy s realitou masového vzdělávání. (shrink)

This is an attempt to outline the range of problems that should be taken into account when studying the ethos of scholars. The author sets forth from an uncommon starting point. He does not construct “an ideal model of the ethos of the scholar”, neither is he concerned with the “pathology of academic life”. Such approaches are dubbed “normative-functional” by the author, and without implicating that they are methodologically implausible he refrains from using them due to the simple consideration that (...) they are unable to accommodate the “tragic component of the role” involved. He sets out to show that the scholars cannot avoid finding themselves in a conflict of values and norms that cannot be ordered using criteria commonly accepted in the academic circles or derived from the concept of the role or the ethos of the scholar. Scholars are exposed to a conflict between the norms accepted by the academic community and the norms accepted by other communities to which they belong. The article discusses the influence of contemporary changes in the organization of science – its dependence on the state, its subservience to the national goals or to the exigencies of other social groups. The author is not satisfied with the treatment of these problems by R. K. Merton, and he reviews various philosophical conceptions with the hope of finding a better answer. He seeks to conceptualize the role of the scholar in terms of the theories proposed by L. Petrażycki, A. Kępiński, I. Kant, M. Weber, K. Mannheim, P. Bourdieu, and others, but has to conclude that in none of these theories is it possible to remove the tragic element from the picture of ethically relevant decision-making. The author ends by saying that the possession of “social and moral competences” that overstep the boundaries of the scholar’s responsibility defined by his role and ethos is a necessary condition of the social fulfilment of that role. (shrink)

Chociaż rozróżnienie sądów analitycznych i syntetycznych pojawiło się po raz pierwszy u Kanta, to pokrewne pojęcia można odnaleźć już u Hume’a i Leibniza. Autor zestawia i analizuje różne definicje i charakterystyki pojęcia analityczności, jakie proponowali m. in.: Kant, pozytywiści, Frege, Carnap, Strawson i Quine. Wskazuje się, że w badaniach nad zagadnieniem analityczności często odwoływano się do takich pojęć metalogicznych, jak: prawdziwość, niesprzeczność czy dowiedlność, a te z kolei zostały scharakteryzowane na gruncie metamatematyki przez tzw. twierdzenia limitacyjne, w szczególności przez twierdzenia (...) Godła o niezupełności i twierdzenie Churcha o nierozstrzygalności. W związku z tym referowano dyskusję nad związkiem ww. twierdzeń z zagadnieniem rozstrzygalności prowadzoną przez samego Godła, a także przez Turquette'a, Copiego, Kemeny’ego, Borkowskiego i in. (shrink)

Pogląd standardowy jest taki, że semantyka formalna stosuje się do języka naturalnego tylko w bardzo ograniczonym stopniu. Powodem tego stanu rzeczy jest nieunikniona nieokreśloność mowy potocznej polegająca m. in. na wieloznaczno- ściach, nieostrości czy tolerancji składniowej, a także obecności kontekstów intensjonalnych, co skutkuje limitacjami zasady kompozycjonalności. Ponadto konwersacja potoczna korzysta z rozmaitych reguł, np. reguł Grice’a, które wykraczają poza formalizm logiczny. W konsekwencji język naturalny nie podlega pełnej formalizacji. Z drugiej strony, jeśli L jest językiem formalnym, to metajęzyk ML, w (...) którym ten pierwszy jest opisywany, musi być częściowo nieformalny – zawiera np. terminy zwykłej matematyki, w szczególności teorii mnogości. Nawet jeśli, np. dzięki technice arytmetyzacji, ML daje się przedstawić w L, tego rodzaju reprezentacja jest tylko lokalna. W gruncie rzeczy pogląd taki można wyprowadzić z pewnych uwag Tarskiego o roli języka naturalnego. Zwykle przyjmuje się, że tzw. uniwersalność języka potocznego jest źródłem kłopotów związanych z antynomiami. Tak jest oczywiście i okoliczność ta wymaga pewnej „sanacji”, np. postaci odróżnienia stopni języka. Jednakże nawet usunięcie antynomii w taki lub inny sposób nie zmienia faktu, że to, co nieformalne ma priorytet wobec tego, co formalne. W konsekwencji także semantyka formalna ma także swoje ograniczenia w odniesieniu do języków sformalizowanych. (shrink)

Let L be a first-order language and Φ and ψ two $\Sigma _{1}^{1}$ L-sentences that cannot be satisfied simultaneously in any finite L-structure. Then obviously the following principle Chain L,Φ,ψ (n,m) holds: For any chain of finite L-structures C 1 ,...,C m with the universe [n] one of the following conditions must fail: 1. $C_{1}\vDash \Phi $ , 2. C i ≅ C i+1 , for i = 1,...,m — 1, 3. $C_{m}\vDash \Psi $ . For each fixed L and (...) parameters n,m the principle Chain L,Φ,ψ (n,m) can be encoded into a propositional DNF formula of size polynomial in n,m. For any language L containing only constants and unary predicates we show that there is a constant c L such that the following holds: If a constant depth Frege system in DeMorgan language proves Chain L,Φ,ψ (n, c L · n) by a size s proof then the class of finite L-structures with universe [n] satisfying Φ can be separated from the class of those L-structures on [n] satisfying ψ by a depth 3 formula of size $2^{{\rm log}(s)^{O(1)}}$ and with bottom fan-in ${\rm log}(s)^{O(1)}$. (shrink)

Praca ma charakter poglądowy i dotyczy postępów współczesnej astronautyki ze szczególnym uwzględnieniem barier medycznych i psychologicznych uniemożliwiających długoterminowe przebywanie człowieka Kosmosie. Związki intelektualne i emocjonalne człowieka z Kosmosem są znane od zarania dziejów o czym świadczy, z jednej strony, rozwój kosmologii i astronomii, a z drugiej – ikonografia religijna i literatura piękna oraz proza fantastyczno-naukowa. Zebrane dane naukowe i mity na temat Kosmosu są podstawą budowania narzędzi do ich weryfikacji. Jednakże dopiero w XX wieku człowiek postanowił osobiście, krok po kroku, (...) nie tylko intelektualnie ale „zmysłowo dotknąć” Kosmosu. Kroki te to rozwój narzędzi transportu pozaziemskiego, takich m.in. jak: statki kosmiczne oraz stacje kosmiczne. Działalność ta nazwana w literaturze przedmiotu astronautyką, wzbudziła nowe nadzieje na eksploracje Kosmosu, ale także nowe mity. (shrink)

Artykuł proponuje rozumienie filozofii jako współmyślenia, rozumianego m.in. tak, jak ujmuje to Cezary Wodziński, czyli współmyślenie z filozofem, którego dzieło ma charakter swoistego wyzwania. Jednakże wyzwaniem może być wiele innych zjawisk czy wydarzeń, jak np. zamach 9/11, pandemie, skażenie środowiska itp. Filozofia w całości jest ponadczasową praktyką współmyślenia. Współmyślenie wynika oczywiście ze „współbycia”. Według innych współmyślenie filozoficzne jest dzieleniem wspólnej miłości do tego, co istotowe. Warunki współmyślenia to m.in.: wzajemny szacunek, pokora, tolerancja, otwartość, rzetelność myślenia, polemika ad rem. Kierunkiem filozoficznym, (...) który współmyślenie stawia w centrum swojej uwagi, jest niewątpliwie filozofia dialogu. Filozofia musi być otwartością na to, co Inne. W ten sposób myślenie filozoficzne może wyrastać ze wspólnej troski myślicieli o los człowieka i cywilizacji. (shrink)

Book Reviewed in this article: Traditional Sayings in the Old Testament. By Carole R. Fontaine. Pp. viii, 279, Sheffield, The Almond Press, 1982, £17.95, £8.95. The First Day of the New Creation: The Resurrection and the Christian Faith. By Vesilin Keisch. Pp.206, Crestwood, New York, St Vladimirs Seminary Press, 1982, £6.25. The First Day of the New Creation: The Resurrection and the Christian Faith. By Vesilin Keisch. Pp.206, Crestwood, New York, St Vladimir's Seminary Press, 1982, £6.25. The Resurrection of Jesus: (...) A Jewish Perspective. By Pinchas Lapide. Pp.160, London, SPCK, 1983, 4.95. Easter Enigma. By John Wenham. Pp.162, Exeter, Paternoster Press, 1984, £2.95. The Anastasis: the Resurrection of Jesus as an Historical Event. By J. Duncan M. Derrett. Pp.xiv, 166, Shipston‐on‐Stour, P. Drinkwater, 1982, £5.00. The Open Heaven: A Study of Apocalyptic in Judaism and Early Christianity. By Christopher Rowland. Pp. xii, 562, London, SPCK, 1982, £22.50. Christianity Rediscovered: An Epistle from the Masai. By Vincent J. Donovan. Pp. viii, 200, London, SCM Press, 1982, £5.50. Basics of a Roman Catholic Theology. By William A. Van Roo, S.J. Pp.387, Rome, Gregorian University Press, 1982, $21.00. Charisms and Charismatic Renewal: a Biblical and Theological Study. By Francis A. Sullivan. Pp.184, Dublin, Gill & Macmillan, 1982, £5.95. Holiness and Politics. By Peter Hinchliff. Pp.214, London, Darton, Longman and Todd, 1982, £8.95. Rational Theology and the Creativity of God. By Keith Ward. Pp.240, Oxford, Blackwell, 1982, £14.00. The Point of Christology. By S.M. Ogden. Pp.xii, 193, London, SCM Press, 1982, £5.95. Fullness of Humanity: Christ's Humanness and Ours. By T.E. Pollard. Pp.126, Sheffield, The Almond Press, 1982, £9.95, £5.95. Milton's Good God: A Study in Literary Theodicy. By Dennis Richard Danielson. Pp.xi, 292, Cambridge University Press, 1982, £20.00. Biblical Tradition in Blake's Early Prophecies: The Great Code of Art. By Leslie Tannenbaum. Pp.xiii, 373, Princeton University Press, 1982, £17.60. The Inner Journey of the Poet and Other Papers. By Kathleen Raine, edited by Brian Keeble. Pp.xii, 208, London, George Allen and Unwin, 1982, £9.95.iVol. 34: Horayot and Niddah. Translated by Jacob Neusner. Pp.xiii, 243, Chicago, The University of Chicago Press, 1982, £17.50. Holy Land Pilgrimage in the Later Roman Empire A.D. 312–460. By Ed. Hunt. Pp. £+ 269, Oxford University Press, 1982, £16.50. Constantine versus Christ: The Triumph of Ideology. By Alistair Kee. Pp.186, London, SCM Press, 1982, £5.95. Society and the Holy in Late Antiquity. By Peter Brown. Pp.347, London, Faber and Faber, 1982, £10.50. Elishe: History of Vardan and the Armenian War. Translation and commentary by Robert W. Thomson. Pp.x, 353, 1 map, Cambridge, Harvard University Press, 1982, £21.00. Ireland in Early Mediaeval Europe: Studies in Memory of Kathleen Hughes. Edited by Dorothy Whitelock, Rosamond McKitterick and David Dumville. Pp.x, 406, Cambridge University Press, 1982, £39.00. Letters from Ireland 1228–1229 by Stephen of Lexington. Translated with an introduction by B.W. O'Dwyer. Pp.vii, 292, Kalamazoo, Cistercian Publications, 1982, $24.95. The Occupation of Celtic Sites in Ireland by the Canons Regular of St Augustine and the Cistercians. By Geraldine Carville. Pp.ix, 158, Kalamazoo, Cistercian Publications, 1982, $13.95. Chartres: The Masons who built a Legend. By John James. Pp.200, London, Routledge and Kegan Paul, 1982, £17.50. Temples, Churches and Mosques: A Guide to the Appreciation of Religious Architecture. By J.G. Davies. Pp.x, 262, Oxford, Basil Blackwell, 1982, £12.50. The Murdered Magicians: The Templars and their Myth. By Peter Partner. Pp.xxi, 209. Oxford University Press, 1982, £12.95. The Italian Crusades: The Papal‐Angevin Alliance and the Crusades Against Christian Lay Powers, 1254–1343. By Norman Housley. Pp.xi, 293, Oxford, Clarendon Press: Oxford University Press, 1982, £17.50. The Westminster Chronicle, 1381–1394. Edited and Translated by L.C. Hector and Barbara F. Harvey. Pp.lxxvii, 563. Oxford, the Clarendon Press, 1982, £42.00. Frömmigkeitstheologie am Anfang des 16. Jahrhunderts. By Berndt Hamm. Pp.xv, 378, Tübingen, J.C.B. Mohr, 1982, 168 DM. Erasmi Opera omnia, IX, 2: Desiderii Erasmi Roterodami Apologia respondens ad ea quae Iambus Lopis Stunica taxavrat in prima duntaxat Novi Testamenti aeditione. Edited by Henk Jan de Jonge. Pp.292, Amsterdam, North‐Holland Publishing Company, 1983, 280 guilders. The Christian Polity of John Calvin. By Harro Höpfl. Pp.x, 303, Cambridge University Press, 1982, £27.50. Concerning the Eternal Predestination of God. By John Calvin, translated with an Introduction by J.K.S. Reid. Pp.191, Cambridge, James Clarke & Co., 1982, £5.95. Spanish Protestants and Reformers in the Sixteenth Century: A Bibliography. By A. Gordon Kinder. Pp.108, London, Grant & Cutler, 1983, £6.80. Moderate Puritans and the Elizabethan Church. By Peter Lake. Pp.viii, 357, Cambridge University Press, 1982, £27.50. Resistance and Compromise: The Political Thought of Elizabethan Catholics. By Peter Holmes. Pp.viii, 279, Cambridge University Press, 1982, £22.50. Dutch Puritanism: A History of English and Scottish Churches of the Netherlands in the Sixteenth and Seventeenth Centuries. By Keith L. Sprunger. Pp.xiii, 485, Leiden, E.J. Brill, 1982, 172 guilders. John Toland and the Deist Controversy. By Robert E. Sullivan. Pp.viii, 355, Cambridge, Harvard University Press, 1982, £19.95. Radical Sects of Revolutionary New England. By Stephen A. Marini. Pp. 213, Cambridge, Harvard University Press, 1982, £11.55. Religion and Society in North America: An Annotated Bibliography. Edited by Robert deV: Brunkow. Pp.xi, 515, Santa Barbara, ABC‐Clio; Oxford, EBC‐Clio, 1983, £57.75. Charles Lowder and the Ritualist Movement. By Lida Ellsworth. Pp.vi, 234, London, Darton, Longman & Todd, 1982, £17.95. How the Pope became Infallible: Pius IX and the Politics of Persuasion. By August Bernhard Hasler. Pp.xi, 383, New York, Doubleday, 1981, $14.95; London, Sheldon Pres, 1982, £15.00. Hauptsache der Papst ist katholisch. Edited by Bruno Nies. Pp.104, Salzburg, Otto Müller, 1982, öS 140. Religious Change in Contemporary Poland: Secularization and Politics. By Maciej Pomian‐Srednicki. Pp.227, London, Routledge & Kegan Paul, 1982, £12.50. World Christian Encyclopedia: A Comparative Survey of Churches and Religions in the Modern World. Edited by David B. Barrett. Pp.1010, Nairobi, Oxford University Press, 1982, £55.00. Probability and Evidence. By Paul Horwich. Pp.vii, 146, Cambridge University Press, 1982, £15.00. Philosophical Foundations of Probability Theory. By Roy Weatherford. Pp.xi, 282, London, Routledge and Kegan Paul, 1982, £15.00. The Origins of Greek Thought. By Jean‐Pierre Vernant. Pp.144, London, Methuen, 1982, £9.95. Portraying Analogy. By J.F. Ross. Pp.xi, 244, Cambridge University Press, 1981, £20.00. The Marriage of East and West. By Bede Griffiths. Pp.224, London, Collins, 1982, £5.95. The Religious Experience: A Socio‐Psychological Perspective. By C.D. Batson & W.L. Ventis Pp.ix, 356, New York, Oxford University Press, 1982, £18.50,£9.95. (shrink)

INHALT: a. Besprechungen von J. P. Romangs Uber Willensfreiheit und Determinismus, 1835 - b. Anmerkungen zur [geplanten] 2. Auflage [des Lehrbuchs] der Religionswissenschaft - c. Materialien - d. Zur Athanasia - e. Zur Lebensbeschreibung - f. Herbarts System - g. Ein Vorschlag zur Vermeidung vieler Missverstandnisse in der Philosophie - h. Selbstanzeige der Wissenschaftslehre, 1837 - i. Skizze einer Anzeige der Logik fur die Freimuthigen Blatter - j. Uiber Hrn. Dr. und Prof. J. S. v. Drey Apologetik, 1838 - k. (...) Besprechung von J. A. Brunings Das Daseyn Gottes, 1838 - l. Einwurfe, die gegen Bolzano's Lehren bisher zum Vorschein gekommen, 1838 - m. Auseinandersetzung mit Notizen in Allgemeiner Religions- und Kirchenfreund und Kirchencorrespondent, 1839-1840 - n. Besprechung von M. Drobischs Neue Darstellung der Logik - o. Selbstanzeige von Prufung der Philosophie des seligen Georg Hermes, 1840 - p. Zur Biographie Stoppani's, 1848. (shrink)

Si bien es cierto que la técnica es una de las dimensiones fundamentales de la condición humana, sólo contemporáneamente ha adquirido el rango de característica “epocal” por excelencia: vivimos en la “era de la técnica”. De ahí que la mayoría de los principales filósofos de nuestro tiempo le hayan prestado una muy especial atención. Su penetrante mirada busca, detrás de lo más tópico y visible, lo más profundo. Y, por eso, lo que ellos han visto, o entrevisto, ha de sernos (...) de gran ayuda para entender mejor la encrucijada en que nos encontramos, así como para repensarnos una vez más a nosotros mismos. La oportunidad y la singularidad de esta obra consisten en sintetizar, exponer y comentar las ideas de José Ortega y Gasset, Martin Heidegger, Jan Patocka, Jacques Ellul, Hannah Arendt, Hans Jonas, Jürgen Habermas y Peter Sloterdijk sobre la configuración técnica (y tecnológica) del mundo. Como, además, la cuestión de la técnica es nuclear en todos estos autores, tenemos con ella una buena puerta de acceso a cada una de sus respectivas filosofías. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:KARL RAHNER'S EXISTENTIAL ETIDCS: A CRITIQUE BASED ON ST. THOMAS'S UNDERSTANDING OF PRUDENCE I KARL RAHNER'S THEORY of a "formal existential ethics," which he proposes as a necessary supplement to the "essential ethics" of the Thomistic naturallaw tradition, has been both praised as a brilliant adaptation of the tradition to contemporary philosophy as well as criticised as a misleading and unnecessary break with Thomism. William A. Wailace, one of (...) the critics, characterizes Rahner's ethics as an unfortunate combination of mysticism and casuistry.1 Personal moral decision-making, according to Wallace, should depend on the virtue of prudence plus " gifts of grace" instead of on a theory of private spiritual discernment. A genuine Thomism in his view already achieves what Rahner wants to accomplish with the problematic category of existential ethics and simultaneously provides more coherent and explicit safeguards against situationalism and abuse.2 Rahner's chief expositor, James F. Bresnahan, claims in his extensive dissertation on Rahner's ethics that the extent of Wallace's misunderstanding of "the need for ' existential ' ethics is hard to convey in a short space," and that Wallace is wrong in thinking that Rahner displaces prudence.3 In the 1 William A. Wallace, O.P., "The Existential Ethics of Karl Rahner: A Thomistic Appraisal,'' in The Thomist, 1963, vol. 27, pp. 493-515. 2 Ibid., pp. 510-513. a James F. Bresnahan, S.J., The Methodology of "Natural Law" Ethical Reasoning In The Theology of Karl Rahner, And: Its Supplementary Development Using The Legal Philosophy of Lon L. Fuller, 1972 Ph.D. dissertation, Yale University (available from University Microfilms, Ann Arbor, Mich., no. 72: 29520), footnote 106, pp. 77-78. 461 46~ DANIEL M. NELSON course of this exchange, not much is said by either party about the characteristics of the virtue oi prudence itself. An investigation into the function and status assigned to prudence by St. Thomas may be of use for deciding whether existential ethics is in keeping with his moral teaching or, rather, a distortion. But first, in order to evaluate Wailace's criticism and claim that prudence is a preferable alternative to Rahner's proposal, a brief description of Rahner's categories of essential and exi,;tential ethics is in order.4 Rahner uses the category of essential ethics in two ways. First, he identifies it Yvith what he portrays as a somewhat static and conservative natural-law tradition. Second, he uses it to refer to his own description of a rehabilitated dimension of ethical reasoning that complements and calls for a supplemental category of existential ethics. Essential ethics in both cases refers to the moral principles or laws derived from knowledge of the essential elements of human nature. The difference has to do primarily with disagreement about what it is that constitutes human essence. According to Rahner, essence is much less unchangeable and much more " open " than traditionally or ordinarily assumed. As a consequence, he argues, claims about natural law should be less absolute and universal than they often are. Whether one understands essence as fixed or fluid, however, essential ethics involves a syllogistic application of natural law to circumstances. A universal principle based on human essence 4 An understanding of Rahner's ethics is macle difficult by several factors: his thinking is deeply indebted to " transcendental" Continental philosophy; some of the relevant texts and criticisms are available only in German; passages dealing with ethics appear in widely scattered (and unindexed) essays; he does not conceive of himself primarily as an ethicist and thus is not systematic in his discussion of his moral theory; his prose may be charitably described as challenging; and the only extensive analysis of his ethics written in English is Bresnahan's 650-page dissertation, which contains a wealth of information and explication. Bresnahan has published two helpful summaries: "Rahner's Christian Ethics: in America, 1970, vol. 123, pp. 351-354 ancl "Rahner's Ethics: Critical Natural Law in Relation to Contemporary Ethical Methodology," in the Journal of Religion, Jan. 1976, vol. 56, pp. 36-660. KARL RAHNER's EXISTE?~TIAL ETHICS 463 is contained in the major premise, an actual situation is described in the minor premise, and an imperative is... (shrink)

The sensorimotor theory of perceptual consciousness offers a form of enactivism in that it stresses patterns of interaction instead of any alleged internal representations of the environment. But how does it relate to forms of enactivism stressing the continuity between life and mind? We shall distinguish sensorimotor enactivism, which stresses perceptual capacities themselves, from autopoietic enactivism, which claims an essential connection between experience and autopoietic processes or associated background capacities. We show how autopoiesis, autonomous agency, and affective dimensions of experience (...) may fit into sensorimotor enactivism, and we identify differences between this interpretation and autopoietic enactivism. By taking artificial consciousness as a case in point, we further sharpen the distinction between sensorimotor enactivism and autopoietic enactivism. We argue that sensorimotor enactivism forms a strong default position for an enactive account of perceptual consciousness. (shrink)

Our ability to rapidly distinguish new from already stored information is important for behavior and decision making, but the underlying processes remain unclear. Here, we tested the hypothesis that contextual cues lead to a preselection of information and, therefore, faster recognition. Specifically, on the basis of previous modeling work, we hypothesized that recognition time depends on the amount of relevant content stored in long-term memory, i.e., set size, and we explored possible age-related changes of this relationship in older humans. In (...) our paradigm, subjects learned by heart four different word lists written in different colors. On the day of testing, a color cue indicated with a probability of 50% that a subsequent word might be from the corresponding list or from a list of new words. The old/new status of the word had to be distinguished via button press. As a main finding, we can show in a sample of n = 49 subjects, including 26 younger and 23 older humans, that response times increased linearly and logarithmically as a function of set size in both age groups. Conversely, corrected hit rates decreased as a function of set size with no statistically significant differences between both age groups. As such, our findings provide empirical evidence that contextual information can lead to a preselection of relevant information stored in long-term memory to promote efficient recognition, possibly by cyclical top-down and bottom-up processing. (shrink)

_The purpose_ of this study is the reflection on ways of philosophical legitimation for the "Self-made-man" idea in the worldview of the Renaissance and Reformation. _Theoretical basis._ Historical, comparative, and hermeneutic methods became the basis for this. The study is based on the works of Nicholas of Cusa, G. Pico della Mirandola, N. Machiavelli, M. Montaigne, E. Roterodamus, M. Luther, J. Calvin together with modern researchers of this period. _Originality._ The analysis allows us to come to the conclusion that casts (...) doubt on the still widespread belief according to which the emergence of the "Self-made-man" idea is localized by the process of forming the American cultural code and the ideological heritage of Benjamin Franklin. It is highlighted that the formation of this idea is the result of a long process that originated in the ancient world and gains a special impetus in the Renaissance and Reformation. Precisely in the cultural context of the latter, the ancient intention to recognize the individual’s right to self-determination and self-government, which in the depths of Christian theology acquires only a potentially universal character, becomes not only acceptable but also, in the context of Protestantism worldview, the only admissible, in fact, individual’s obligatory life guidelines. _Conclusions._ Humanistic and reformation thoughts quite naturally led to further ideological legitimation of the person’s idea of who is creating oneself. This legitimation was during the complex interaction of numerous factors of culture in the Late Middle Ages, as well as ideas and intentions inherited from Antiquity. Key among them was the gradual formation of a new social order, in essence, indifferent to paternalistic rudiments, together with the ethics of Protestantism corresponding to it. The latter does not only legalize but, de facto, sacralizes the individual’s reorientation from hopes for the synergy of God’s grace and own free will in personal salvation, toward the self-reliance and personal efforts, awareness of personal responsibility for the own fate as key principles of the "Self-made-man" concept. (shrink)

_Purpose._ The article aims to define the philosophical narratives about the "beautiful human" of Greek antiquity in the coordinates of the triad of "natural", "social" and "cultural" body. _Theoretical basis._ When achieving this purpose, the author based on the conceptual provisions of the philosophical anthropology of Н. Plessner, in particular, concerning the attitude of a limited body to its limit as an empirical comprehension of a human him/herself and the world. Developing the position of the body as a socio-cultural phenomenon (...) and proceeding from the definition of corporeality as a "transformed human body under the influence of social and cultural factors, which has socio-cultural meanings and performs certain socio-cultural functions" (I. Bykhovskaya) (transl. by O. G.), the triad of "natural", "social" and "cultural" body was used as a methodological basis to analyse the research object. _Originality_ lies in the explication of the peculiarities of aesthetic and anthropological discourse in Ancient Greek philosophy, not only through the prism of the dichotomy of "soul" and "body", but also through the prism of the triad "natural", "social" and "cultural" body, allowing rethinking of the narratives concerning the "beautiful human" of the formation period of the European anthropological aesthetics in Antiquity. _Conclusions._ The anthropological aesthetics of Greek Antiquity is masculine aesthetics, the aesthetics of the male "cultural body". If a man is an epistemological subject, he is able, despite the ugliness and abomination of his natural body, to reach the level of the cultural body, the level of "personal existence of corporeality". As for the female corporeality, since the Ancient Greek philosophy does not provide the status of an epistemological subject for a woman, she remains at the level of "social body". (shrink)

This paper studies a class of infinite-valued predicate logics. A sufficient condition for axiomatizability of logics from that class is given.

This volume is the first scholarly edition of Samuel Johnson’s translation of Jean Pierre de Crousaz’s _Commentaire sur la traduction en vers de M. Abbé Du Resnel, de l’Essai de M. Pope sur l’homme, _published in 1739. Included are notes comparing Johnson’s translation with the French original to show his method of translation and historical annotations. Of special interest are several lengthy footnotes that Johnson added to his translation. Among these are thoughts relating to the problem of evil, particularly the (...) ruling passion and the necessity of free will. Many of the ideas first given expression here were to occupy Johnson’s mind for the remainder of his life. (shrink)

Tom 1. Logicheskie ischisleni͡a, algebry i funkt͡sionalnye svoĭstva.

Purpose. Based on the anthropocentric approach to the analysis of visual self-presentations of Artemisia Gentileschi in paintings, to present the artwork as self-objectifications of the artist, which give rise to a new cultural reality and are at the same time a means of knowing the essence of man. Theoretical basis. The principles and methods of philosophical and anthropological research in combination with biographical, historical and comparative, iconographic, figurative and stylistic methods were used when writing the article. Among philosophical and anthropological (...) methods the principle of anthropological reduction was used, based on which the works by Artemisia Gentileschi were analyzed as her self-objectification, principle of extrapolation of a separate fact of the painter’s life and anthropological interpretation of art evolution, when an attempt is made to know their creator through a series of chronological consistent works as figurative objectification. The biographical method was used when working with data on the painter’s life, iconographic and figurative stylistic – when analyzing the art visuals: self-portraits, allegories and narrative paintings. The analytical work was carried out in stages as transition from an iconographic interpretation of paintings with gradual elimination of art and style characteristics as extra-anthropological cultural constants with subsequent anthropological reduction of cultural image. Originality consists in the author’s method of analyzing the works of visual art in terms of anthropocentric approach, as well as in considering the artwork by Artemisia Gentileschi as her self-objectification as such that give rise to a new cultural reality. Conclusions. The artworks by Artemisia Gentileschi in diachronic deployment can be seen as the painter’s self-objectification, which traces the evolution of self-expression from a person with traditional self-perception by social gender stereotypes to the phenomenon of personal life, which will determine further evolution of her self-identification and extirpation of sense of shame through virtual revenge, repentance, guilt, and formation of component of the painter’s identity as exemption from social gender prejudices and stereotypes on roles and standards of behavior socially assigned to women. (shrink)

_Purpose._ The main purpose of this research is to comprehend the philosophical principles in the spread and legitimation of the Self-made-man idea in the worldview transformations of the 17th century. _Theoretical basis._ Historical and comparative methods became fundamental ones for the research. The research is based on the creative heritage of R. Descartes, T. Hobbes, J. Locke, as well as the works of modern researchers. _Originality._ The analysis shows that the Self-made-man idea, which originated in the ancient world and gradually (...) spreads in the Christian Middle Ages, gained a powerful impetus in the philosophical and moral-legal metamorphoses of the 17th century. These metamorphoses theoretically substantiated and radically accelerated the transition from mystical to rational, from theocentric to the anthropocentric worldview, and, as a result, to the recognition of the intellectual autonomy of the individuals and the freedom of their own will, the emergence of the construct of natural human rights, the requirements of religious tolerance and freedom of conscience, ultimately, to the principle of reliance on one’s own strength and the individual’s personal responsibility for one’s own destiny. Exactly these ideas in interaction with the ideas of Puritanism became the theoretical basis for the formation of B. Franklin’s views and the corresponding cultural code. _Conclusions._ The philosophy of the 17th century, having laid the principles of a new – subject-centric – metaphysics, as well as the philosophical and legal foundations of liberal ideology, provided philosophical and moral-legal legitimation to the sporadic attempts of man to break out of the triple circle of fatalism, paternalism, and conformity to a rationally founded and the ever-growing orientation of the individual towards active self-determination and self-realization, self-reliance and personal responsibility for their own destiny as key principles of the Self-made-man concept. (shrink)