(1983). HOE KRIJGT Mc 2,15–17 (NBG 1951) BETEKENIS? ANALYSE VAN DE NARRATIEVE SYNTAXIS VAN HET OPPERVLAKTE-NIVEAU. Bijdragen: Vol. 44, No. 2, pp. 194-207.

This article explores the radical changes in the relationship between philosophy and the study of language in early modern Europe. It describes the context in which questions concerning language were approached in early modern Europe and outlines some aspects of the disciplines traditionally concerned with language, which include logic, grammar, and rhetoric. It discusses the views of language held by some of the most influential philosophers of the period including Francis Bacon, René Descartes, and Thomas Hobbes.

Although institutional discourse is subject to a vast ensemble of constraints, its design is not fixed beforehand. On the contrary, optimizing the satisfaction of these constraints requires considerable discourse design skills from institutional agents. In this article, we analyze how Dutch banks’ mortgage advisors navigate their way through the consultations context. We focus on what we call discourse design explications, that is, stretches of talk in which participants refer to conflicting constraints in the discourse context, at the same time proposing (...) particular discourse designs for dealing with these conflicts. We start by discussing three forms of design explication. Then we will examine the various resolutions they propose for constraint conflicts and show how advisors seek customer consent or cooperation for the proposed designs. Thus our analysis reveals how institutional agents, while providing services, work on demonstrating how the design of these services is optimized and tailored to customers. (shrink)

An edition of the recently discovered notebook used in the seventeenth-century by John Wallis to teach language to the 'deaf mute' Alexander Popham, who could not inherit unless he could speak - one of the most famous cases in the history of deaf education. David Cram and Jaap Maat place the work in its personal, social, and scientific contexts.

This volume brings together the published and the previously unpublished works on language by the seventeenth-century thinker George Dalgarno. His 'Art of Signs' - the earliest seventeenth-century work to attempt a fully elaborated universal language scheme - is presented here for the first time with a full English translation alongside the Latin. Also included is a further book-length tract, broadsheets, and correspondence, all of which provide the modern reader with better access to the ideas of this original and stimulating thinker.

This volume brings together the published and the previously unpublished works on language by the seventeenth-century thinker George Dalgarno. His 'Art of Signs' - the earliest seventeenth-century work to attempt a fully elaborated universal language scheme - is presented here for the first time with a full English translation alongside the Latin. Also included is a further book-length tract, broadsheets, and correspondence, all of which provide the modern reader with better access to the ideas of this original and stimulating thinker.

The entrepreneurial element is one of the aspects emphasized in the primary school mathematics education curriculum in Malaysia. However, previous studies have found that application of entrepreneurial elements in mathematics teaching is still lacking. This study was therefore conducted to identify the real challenges that mathematics teachers face in applying the entrepreneurial element in mathematics teaching. This study is qualitative case study which involved six primary school mathematics teachers. Semi-structured interviews, observation, document analysis and field notes were used for the (...) data collection process in this study. The data obtained was analyzed using the constant comparative analysis method to determine themes and sub-themes. The findings were that a teacher’s knowledge, teaching style, limited time of teaching, and attitudes, and in-service courses and training are among the identified challenges in applying entrepreneurial elements in mathematics teaching. This study expands knowledge and the literature on the challenges faced by school mathematics teachers in applying entrepreneurial elements in mathematics teaching. Various initiatives need to be taken to ensure that all the challenges can be overcome, and ultimately enable the entrepreneurial elements to be applied to students more widely. (shrink)

In this paper we examine Ɔbenfo Mario H. Beatty’s chapter, ‘Maat the Cultural and Intellectual Allegiance of a Concept’ in terms of its articulation of MꜢꜤt ‘Maat’. This examination sets out to delineate how a return to the principles inherent in MꜢꜤt ‘Maat’ can serve to bring about the Wḥm Mswt ‘Rebirth/Renaissance’ of Kmt ‘Land of Black People’ and Kmt ‘Black People’ economically and politically. This research is significant in that it points us away from the semantically vacuous and etymologically (...) opaque terms “Africa” and “Africans” to terminology, principles and practices that restore our original identity as Kmt ‘Black People’. (shrink)

This essay attempts to recover the ancient Egyptian category of "maat" as a valuable resource for contemporary metaethics and particular attention is given to its affinity with versions of modern non-cognitivism.

The ancient Egyptians and Dogon conceive that all elements of the universe operate in harmony. Therefore, the manner in which the Egyptians and Dogon express and experience their cosmologies must agree with this harmony. Using an African-centered approach, this study examines three key factors that define both cosmologies and allow for the full expression of harmony. The first key is Maat. Maat is the Egyptian principle of balance, order, justice, and harmony and is the fundamental descriptive characteristic of the universe (...) for the Egyptians and Dogon. The second key is myth. Myth discloses the sacred world. To the Dogon, myth represents the ultimate revelation of knowledge. In Egypt, creation narratives are told as myths. The third key is Nature. Nature provides the symbols, forms, images, behaviors, and objects used to express the cosmology. This study describes the place where these three factors converge. To do this, a multidisciplinary approach from philosophy, art, myth, and culture is used to provide context, because all have greatly influenced the perception of myth in culture. The articulation of Egyptian and Dogon stories of the universe is a feast for the tactile senses, challenging the mind, and able to be experienced through the simple activities of daily living. This study brings this to light. (shrink)

In this article the author presents a comment on Ludwig Heyde’s last book. This book on autonomy, transcendence and mortality was published a few days before he died. Heyde analyses the concept of autonomy, transcendence and mortality from a philosophical point of view. He especially pays a lot of attention to the notion of mortality. Here, he tends to strengthen the Kantian postulate of immortality by giving it an ontological claim. But what kind of “being” can we ascribe to what (...) on the other side of death counts for the immortals? Isn’t this a question about the relation between philosophy and religion? Many philosophers tend to approach religion in a reductionistic way. By their point of departure they ignore beforehand the specific religious aspects of life. But isn't it the task for philosophy to approach religion in such a way that religion preserves its specificity? To achieve this, maybe it is also necessary to ascribe ontological claims to religious truth. With his concept of transcendence Heyde approaches religion not in a reductionistic way. However the question remains whether philosophy can do justice to religious truth. Since religion is, as Heyde says in the beginning of his study, sui generis, can philosophy ever do justice to it? Or is religion neutralised by philosophy beforehand? This book therefore, leaves us behind with the question: can philosophy do justice to religion? (shrink)

The purge of Second World War collaborators in Belgium has not been the subject of many serious scientific research sofar. However, progress in theorizing and in data handling make it now possible to clear away the major impediments to such scientific research.After the war, extracts of the judgements of the military courts, which were responsible for the trial of collaborators, were published in the government gazette, « Het Belgisch Staatsblad ». These extracts provide the empirical basis of the project, which (...) is put in the theoretical context known as « the ambivalence theory ». A brief look at the military judiciary system sheds some light on the processes behind the judging of collaborators. The article unveils some first results of the analysis of 5,000 court cases. The most important finding sofar is the absence of consistency - in time as well as in space - in the judging of collaborators in Belgium. (shrink)

The article offers an extensive interpretation of Human All Too Human I, 114: “The non-Greek element in Christianity”. The origin of this section goes back to 1875 when Nietzsche was preparing a course on “The Religion of the Greek”. It is pointed out that for Nietzsche the opposition as such and in general is much more important than this specific opposition between Greek and Christian religion or culture. Christianity is in Nietzsche's writings almost always presented in some sort of opposition, (...) but there are many different oppositions in which it appears. The nature of the opposition which is so highly valued by Nietzsche, is described as agon, and is shown to be very different from the metaphysical opposition as criticized by Nietzsche in Beyond Good and Evil § 2. Nietzsche attempts to put Christianity back into an agonistic relation with Greek culture. But whereas Greek culture recognizes the principle of the agon, it is denied and condemned in Christianity. Greek culture shows the agon to be a principle of measure. Christianity turns out to be a religion of excessiveness. (shrink)

This chapter contains sections titled: The Problem Method The Question of Ancient Egypt Ancient Egyptian Concepts of “Philosophy” The First Definition of a “Philosopher” in World History Hieroglyphic Signs and Philosophy The Dynamic Character of Egyptian Thinking on “Existence” The Egyptian Conception of the Universe Egyptian Logic The Being and Essence of the Cosmos and of Humans The Metaphysical Problem of “Evil” Maat, the Keystone of Egyptian Philosophy Conclusion.

Historically, the sub-Saharan Africans’ being-in-the-world with other peoples and nations has been characterized by a ‘Black-Out,’ or the exclusion of black Africans from full humanity and the violation of their human rights through slavery, colonization, apartheid, etc. So far globalization looks like another ‘Black-Out’ or recolonization, Westernization, homogenization, the universalization of the particular, and a jungle rather than an opportunity for all. This conception of globalization has resulted in skepticisms about, and fear of the phenomenon. Antiglobalization movements – e.g., the (...) World Social Forum - are the expression of many people’s feelings about globalization. The 21st-century globalization cannot be really global except by being a dynamic synthesis of all peoples’ culturaland economic values. So in this paper I argue that despite the potential benefits of globalization, African peoples – more than anybody else - have good reasons to fear and/ or be skeptical about it. This is due to the negativities and the paradoxical nature of globalization on the one hand; and the African colonial andneocolonial experience, on the other. I propose an alternative to “the savage globalization” or ‘junglobalization.’ I will call it ‘Pan-Bantuist Globalization.’ It is intended to move globalization from Eurocentrism and/or any other negative ethnocentrism to ‘pan-anthropocentrism’ or ‘pan-Bantucentrism,’ thereby creatingconditions for inclusion, equality, brotherhood/sisterhood, and respect for human rights. In other words, Pan-Bantuist Globalization is concerned with democratizing and civilizing the savage globalization through an ethic of globalization, i.e., a global ethics that is based on the golden rule, human rights, ‘Ubuntu’, ‘Maat’, and ‘Yin-Yang’. If acted upon this ethics, noboby – including Africans – will be left behind and things will not fall apart again. (shrink)

Ignatieff reageert op het essay 'Een tijd van wangeloof' van Nicola Chiaromonte en ziet de hedendaagse cultuur in het licht van een optimistisch gestemd liberalisme. Volgens hem is er geen maat meer voor wat goed is, bestaat er alleen nog maar een maat voor het kwaad. Wreedheid ziet hij als het grootste kwaad en de mensenrechten zijn nodig om ons tegen deze wreedheid te beschermen.

L'interprétation des cosmogonies traditionnelles africaines a l'avantage de surmonter les limites de l'écologie occidentale et d'offrir, en symbiose avec cette dernière, la chance à l'humanité d'asseoir une écologie profonde repensée. L'Afrique ancienne, principalement l'Egypte pharaonique, a élaboré une vision du monde qui rassemble et unit le Créateur et tous les autres êtres créés. Cette vision qui nous a fort inspiré nous amène à préconiser une éthique de la Maàt ou maàtéthique dont l'impératif catégorique est le respect de l'ordre du monde (...) tel que créé par son Créateur. Voilà pourquoi nous entendons nous imprégner de la tradition mythico-philosophique négro-africaine de l'antiquité et des cosmogonies africaines selon lesquelles Tout est dynamiquement Un, Tout se tient, Tout dépend de tout, en vue de fonder une écologie profonde ouverte. S'interroger sur les problèmes écologiques, à la fois difficiles et complexes, qui nous interpellent aujourd'hui, nécessite une réflexion philosophique approfondie sur la nature dont les données basiques sont à découvrir grâce à la conquête et à la maîtrise des apports multiples et divers des penseurs ainsi que des peuples et de leurs héritages socioculturels à travers différents continents et différentes époques de l'histoire. (shrink)

In 2003, almost a decade after South Africa’s 1994 first democratic elections, an academic debate emerged about the need to include the indigenous African philosophy of education in teacher education. Subsequently, Ubuntu philosophy has been given attention in philosophy for teacher education. However, ancient Egyptian philosophy of education, an indigenous African tradition, is absent. On their part, European and Asian philosophies of education are centred, leaving space for some philosophers of education to falsely attribute the genesis of philosophy, in general, (...) and philosophy of education, in particular, to Europe and Asia since the two are dated. In contrast, Ubuntu philosophy of education is not dated. In this article, I argue that ancient Egyptian philosophy of education must be reclaimed and centred on teacher education not only in South Africa but wherever Africans are. Such an approach will not only expose Africans to their rich philosophical heritage but will also help to reclaim African philosophy’s space as a leader of humankind in the history of philosophy. (shrink)

The reviewer finds the much obfuscated (sic) logos explained in this gem of an anthology. The reviewer picks up the notion of the logos and his review turns around this philosophical stonewall. The genius of one of the contributors is in connecting logos to the Tao.