Le langage, comme moyen d’expression de la croyance religieuse, entretient un malentendu : il apparaît comme un discours sur des vérités d’une supériorité telle que le croyant peut s’autoriser à faire des jugements d’ordre éthique ou esthétique envers – ou à l’encontre – d’autres personnes. Pourtant, loin d’être un discours logique sur des faits de connaissance, le discours sur la croyance religieuse est un jeu de langage qui manifeste une adhésion à une forme de vie.

In lieu of an abstract, here is a brief excerpt of the content:DULLES AND AQUINAS ON REVELATION 1. Beginning the Dialogue RESPECT FOR Avery Dulles' achievement in Models of Revelation 1 need not oonsist entirely in "enthusiastic recognition of its many merits " 2 even though it is " the mature reflection of an experienced teacher " and " as of now... the most comprehensive treatment on revelation in the English"'speaking world ".3 Learning from it involves recognizing the " worthwhileness (...) of dialogue with Dulles ' work ".4 In this questions,are essential to advancing the discussion. This article will proceed in appreciative dialogue by means of critical questions and wiH move in the direction of modifying aspects of Dulles' basic principle in Models of Revelation. Dialogue, according to the hermeneutical work of H.-G. Gadamer,5 is not first of all a genre for organizing,and presenting themes and ideas already attained. It belongs to the act of understanding itself, occurs in reading a text, always takes place in and through tradition and is one of the ways in which interpretation enters into every experience. In this light, the Summa Theologiae 6 of St. Thomas Aquinas belongs to a read1 Avery Dulles, Models of Revelation (Garden City, N.Y.: Doubleday, 1983). 2 Bernard Cooke, " God Revealing in Symbol", OommonweaZ 110: 308, May 20, 1983. 3 Dermot Lane, "A Review Essay: Dulles on Revelation", The Living Light, 21:74-76, Oct. 1984; p. 74. 4 William Loewe, review in New Catholic World, 226:185, July-August, 1983. 5 Hans-Georg Gadamer, Truth wnd Method (New York: Crossroad, 1982); pp. 325-341, 345-351. 6 St. Thomas.Aquinas, Summa Theofogiae, Vol. 45, Prophecy and Other 445 446 THOMAS HUGHSON, S.J. ing of 211odels of Revelation, despite the absence of evidence that it influenced Dulles' theology of revelation. It does not belong to it, that is, because it served as a source for 211odels of Revelation. Nevertheless, the Summa is within, and has significantly changed, the theological tradition shared by 211odels of Revelation. Reading Dulles' book in light of its tradition, then, brings Aquinas into the dialogue 7 in a way that would not be appropriate for a strictly historical-theological analysis of influences upon Dulles' theology of revelation. The Summa stands as a classic 8 work in the Catholic theological tradition. The inescapable magnitude of Aquinas' achievement makes it pertinent to every part of that tradition. Karl Rahner judged that, " Thomas Aquinas is to be immbered among the great figures of theology with whom any contemporary theology must engage in a genuine dialogue ".9 Rahner observed, too, the way in which attitudes toward Aquinas have changed. He noted, "From being the teacher of theology in the theological schools themselves, Thomas has acquired the status of a Father of the Church ".10 In this new and somewhat reduced condition, Aquina:s' text's can assume their true proportions as theological classics whose claim upon generation after generation arises not so much from official sanction as from their self-evidencing power to speak about subject-matter whose intr:insic significance brings it before a succession of eras and to a variety of cultures. It is easy Charisms (2a2ae, 171-8), Latin text; English translation, Introduction, Notes, Appendices & Glossary by Roland Potter, O.P. (New York: McGraw-Hill Book Co., 1969). English translations and Latin text will be from Vol. 45 through-out this article; references will be to parts of Aquinas' article. 7 M.-D. Chenu's Toward Understanding Et. Thomas, translated by A-M Landry & D. Hughes (Chicago: Henry Regnery, 1964), it is true, places the modern reader in dialogue with medieval texts through careful recovery of their contexts. But the relationship tends to lead into Aquinas's texts and their meaning rather than back from them to contemporary themes. s H.-G. Gaclamer, pp. 253-258. 9 Karl Rahner, "On Recognizing the Importance of Thomas Aquinas", Theological Investigationg Vol. XIII, translated by D. Bourke (New York: Seabury Press, 1975); pp. 3-12, 6-7. 10 Rahner, p. 4. DULLES AND AQUINAS ON REVELATION 447 enough to see that dirulogue with Aquinas inspired the work of Karl Rahner and Bernard Lonergan as well as the early writings of Edward Schillebeeckx and Johann Baptist Metz. Yet this is not to... (shrink)

This is the first volume on category theory for a broad philosophical readership. It is designed to show the interest and significance of category theory for a range of philosophical interests: mathematics, proof theory, computation, cognition, scientific modelling, physics, ontology, the structure of the world.

That believing truly as a matter of luck does not generally constitute knowing has become epistemic commonplace. Accounts of knowledge incorporating this anti-luck idea frequently rely on one or another of a safety or sensitivity condition. Sensitivity-based accounts of knowledge have a well-known problem with necessary truths, to wit, that any believed necessary truth trivially counts as knowledge on such accounts. In this paper, we argue that safety-based accounts similarly trivialize knowledge of necessary truths and that two ways of responding (...) to this problem for safety, issuing from work by Williamson and Pritchard, are of dubious success. (shrink)

This paper considers the nature and role of axioms from the point of view of the current debates about the status of category theory and, in particular, in relation to the "algebraic" approach to mathematical structuralism. My aim is to show that category theory has as much to say about an algebraic consideration of meta-mathematical analyses of logical structure as it does about mathematical analyses of mathematical structure, without either requiring an assertory mathematical or meta-mathematical background theory as a "foundation", (...) or turning meta-mathematical analyses of logical concepts into "philosophical" ones. Thus, we can use category theory to frame an interpretation of mathematics according to which we can be structuralists all the way down. (shrink)

Structural realism has rapidly gained in popularity in recent years, but it has splintered into many distinct denominations, often underpinned by diverse motivations. There is, no monolithic position known as ‘structural realism,’ but there is a general convergence on the idea that a central role is to be played by relational aspects over object-based aspects of ontology. What becomes of causality in a world without fundamental objects? In this book, the foremost authorities on structural realism attempt to answer this and (...) related questions: ‘what is structure?’ and ‘what is an object?’ Also featured are the most recent advances in structural realism, including the intersection of mathematical structuralism and structural realism, and the latest treatments of laws and modality in the context of structural realism. The book will be of interest to philosophers of science, philosophers of physics, metaphysicians, and those interested in foundational aspects of science. (shrink)

I argue that recollection, in Plato's Meno , should not be taken as a method, and, if it is taken as a myth, it should not be taken as a mere myth. Neither should it be taken as a truth, a priori or metaphorical. In contrast to such views, I argue that recollection ought to be taken as an hypothesis for learning. Thus, the only methods demonstrated in the Meno are the elenchus and the hypothetical, or mathematical, method. What Plato's (...) Meno demonstrates, then, is that we cannot be philosophers if we fail to make use of the mathematician's hypothetical method. (shrink)

In his recent book, National responsibility and global justice, David Miller conceptualizes and justifies a model of national responsibility. His conceptualization proceeds in two steps: he starts by developing two models of collective responsibility, the like?minded group model and the cooperative practice model. He then proceeds to discuss national responsibility, a species of collective responsibility, and argues that nations have features such that the two models of collective responsibility also apply to them. In this article I focus on the question (...) whether Miller?s like?minded group model and the cooperative practice model are plausible and convincing models of collective responsibility. I will argue that the like?minded model does not provide a plausible conceptualization of collective responsibility, while the collective practice model provides a good model for collective responsibility but is not particularly helpful in conceptualizing national responsibility. (shrink)

C. S. Jenkins has recently proposed an account of arithmetical knowledge designed to be realist, empiricist, and apriorist: realist in that what’s the case in arithmetic doesn’t rely on us being any particular way; empiricist in that arithmetic knowledge crucially depends on the senses; and apriorist in that it accommodates the time-honored judgment that there is something special about arithmetical knowledge, something we have historically labeled with ‘a priori’. I’m here concerned with the prospects for extending Jenkins’s account beyond arithmetic—in (...) particular, to set theory. After setting out the central elements of Jenkins’s account and entertaining challenges to extending it to set theory, I conclude that a satisfactory such extension is unlikely. (shrink)

Site‐specific recombination events are of fundamental importance in many biological systems. In vitro experiments using purified proteins and DNA sub‐strates are yielding insights into strand exchange mechanisms and synapsis of recombination sites. By examining results across a range of systems ‐ prokaryotic and eukaryotic ‐ two distinct classes of site‐specific recombinase enzymes can be defined.

Protein complexes perform many important functions in the cell. Large‐scale studies of protein–protein interactions have not only revealed new complexes but have also placed many proteins into multiple complexes. Whilst the advocates of hypothesis‐free research touted the discovery of these shared components as new links between diverse cellular processes, critical commentators denounced many of the findings as artefacts, thus questioning the usefulness of large‐scale approaches. Here, we survey proteins known to be shared between complexes, as established in the literature, and (...) compare them to shared components found in high‐throughput screens. We discuss the various challenges to the identification and functional interpretation of bona fide shared components, namely contaminants, variant and megacomplexes, and transient interactions, and suggest that many of the novel shared components found in high‐throughput screens are neither the results of contamination nor central components, but appear to be primarily regulatory links in cellular processes. BioEssays 26:1333–1343, 2004. © 2004 Wiley Periodicals, Inc. (shrink)

The complex intersections between socialism and capitalism in China have vexed more than one interpreter. For some, socialism in China since Mao has simply become an empty veneer over rampant and unbridled capitalism.1 For others, the capitalism in China is of such a different variety that it is hardly capitalism at all.2 And for others, “socialism with Chinese characteristics” is a prolonged experiment in the New Economic Program, first attempted in the USSR of the 1920s to rebuild a shattered economy.3 (...) We would like to take a different approach, deploying the dialectic of utopia and dystopia as our interpretive frame. This requires an outline of how such a dialectic works, with references to the proposals of.. (shrink)

In C.Q. 42 551–2 E. J. Kenney impugned the appropriateness of femina in 28 on the grounds that it sabotages the poet's disclaimer to be treating not of women generally, but only of women not ruled out of bounds by the stola and uittae. Hesitantly he proposed to read in its place non or nee proba. It should be borne in mind that when a word has intruded itself from a nearby line and expelled the authentic reading, the ductus litterarum (...) is no guide to emendation. The door stands open to bold measures. I propose to read Thais. The name of the famous courtesan well serves as the type with which Ovid proposes to deal. But what advantage has she over, say, Lais or even Phryne, whose names would fit here as well as hers? The answer comes from Remedia Amoris 385–6 Thais in arte mea est: lasciuia libera nostra est; nil mihi cum uitta; Thais in arte mea est. (shrink)

This article explores the 2020 Turkish Netflix series Bir Başkadır (Ethos) written and directed by Berkun Oya about contemporary Turkey through its objects. With objects surge memories, which are both personal and collective. From the charged objects that convey private attachments, traumas, and histories to ordinary household trinkets and finally archival audiovisual material, this series assumes the status of museum in its drive to carefully exhibit the material world on screen. As the Turkish title of the series indicates, these objects (...) are “bir başkadır”: one of a kind. Through themes and practices of lost innocence, counter-archives, and archiveology, I sift through the quotidian objects, miniatures, old photos, souvenirs, and analogue film footage re-presented and re-collected in this series with an eye to their new scope and allure. The past and present rest adjacent to one another in the mise-en-scène of this series. In engagement with the philosophical writings of Walter Benjamin on the collector, the archive, and memory, Andreas Huyssen's concept of the “museal gaze,” Jennifer Culbert's “counter-archival sensibility,” and finally Catherine Russell's practice of “archiveology,” this article examines how the objects that fashion the on-screen world acquire depth and meaning and the film as museum comes to form. (shrink)

L'article exhume une supercherie littéraire empruntant au goût chinois publiée à Paris en 1788 et tente d'en décortiquer les implications intellectuelles. Le faux porte sur le détournement du titre de l'ouvrage—référence au pamphlet de Morelly, alors communément attribué à Diderot—, de l'auteur—Confucius, philosophe contemporain de Socrate qui n'a laissé aucun ouvrage de sa main—, du travail de traduction—qui par définition n'a jamais pu exister—et de commentaire—attribué à un jésuite de la mission française en Chine. Le véritable aute ur du faux, (...) Louis Lavicomterie, Montagnard et régicide, l'a revendiqué pendant la Révolution. La reconstitution des circonstances et des arrière-plans historiques du texte tente de circonscrire la charge émotive et pamphlétaire de ce message chinois falsifié pour véhiculer un plaidoyer en faveur de l'abolition de la peine de mort et une satire de la justice et du clergé. Derrière Confucius, Lavicomterie a inscrit Voltaire en filigrane. On peut y lire autant de miroirs des attentes à la veille de la Révolution: la recherche d'une morale laïque permettant de dépasser les discordes religieuses et le rejet du droit divin, fondement de l'Ancien Régime. (shrink)