John Locke speaks of personal identity and survival of consciousness after death. A criterion of personal identity through time is given. Such a criterion specifies, insofar as that is possible, the necessary and sufficient conditions for the survival of persons. John Locke holds that personal identity is a matter of psychological continuity. He considered personal identity (or the self) to be founded on consciousness (viz. memory), and not on the substance of either the soul or the body.

Haciendo gala de una notable erudición e inspirándose en el pensamiento personalista contemporáneo y en el clásico, el autor de esta obra realiza una original síntesis filosófica que recoge los elementos más esenciales del complejo y fascinante fenómeno religioso.

The aim of this paper is to give a characterisation of religion and the Religious Spirit, basing itself on the Platonic assumption that there are Forms, salient jewels of simplicity and affinity, to be dug out from the soil of vague experience and cut clear from the confusedly shifting patterns of usage, which will give us conceptual mastery over the changeable detail in a given sector. It will further be Platonic in that it will not seek to discount the deep (...) gulfs between the species into which religion qua genus divides itself, i.e. its theistic, polytheistic and atheistic subvarieties, taking it to be of the essence of a true genus to extend itself over mutually exclusive species, only being what it is by including in its sense the alternatives which are thus mutually exclusive. And my treatment will be Platonic, thirdly, in that it will endeavour to delimit the Religious Spirit by, on the one hand, setting it over against what it excludes, all purely this-world talk and life which is quite irreligious, and by, on the other hand, opposing it to forms of talk and life which fall short of it in various ways or which deviate from it variously, thereby likewise contributing to our understanding of what it is. The practice of Plato, which could study the deviations from his ideal city in order to confirm his notion of its structure and excellence, and which also paired every ideal pattern with its opposite— piety with impiety, justice with self-interested tyranny, etc.—is plainly one to be followed: Plato, as we know from a citation from his contemporary Hermodorus in one of the Aristotelian commentators, always set beside the ‘in itself’ of the pure Form the deviant and the wholly negative which were nonetheless part of its sense. Religion will therefore stand before us as a target that it is possible to fall short of or miss altogether as well as to hit squarely, and we shall try by a series of glancing darts to end by hitting it squarely. (shrink)

Movido no sólo por haber experimentado intensas ilusiones a lo largo de su vida, sino por su propia vocación teórica, y, una vez puesto a la tarea, por los sorprendentes hallazgos, en primer lugar, de que la palabra ilusión -«tan general, de tan larga historia, de tan claro linaje latino, común a tantas lenguas»- es algo privado del hispanohablante, y en segundo, de la casi absoluta ignorancia acerca de esta emoción, J. Marías aborda en este libro un insólito y fascinante (...) recorrido por este «secreto de la lengua española». A partir de aquí, y a través de sus distintos capítulos, Marías analiza con su indiscutible sabiduría las relaciones del término, y aquello que designa, con la imaginación, el tiempo, el deseo, la vocación, el amor y, por último, con la presencia y la ausencia del propio objeto de la ilusión. (shrink)

There is no amount or quality of evidence such that if that amount or quality is reached, then truth is reached. If, therefore, a proposition must be true in order to constitute knowledge, knowledge is never reached. If certain standards of evidence are satisfied I have the right to say ?I know?, and the right does not depend on how one answers the question whether it is right what I say.

These eight essays present Chinese ideas and help build bridges to our Western ways of thinking.

Values and ethics in Yogavāsiṣṭha; a study with complete text with Hindi translation.

I consider two possible sources of vagueness. The first is indeterminacy about which intension is expressed by a word. The second is indeterminacy about which referent (extension) is determined by an intension. Focusing on a Fregean account of intensions, I argue that whichever account is right will matter to whether vagueness turns out to be a representational phenomenon (as opposed to being “in the world”). In addition, it will also matter to whether supervaluationism is a viable semantic framework. Based on (...) these considerations, I end by developing an argument against supervaluational semantics that depends, instead, on anti-Fregean (Millian) assumptions. (shrink)

Les iconoclastes et leurs opposants, les défenseurs d'images, utilisent des mots, des thèmes et des arguments qui présentent le camp adverse de manière particulière. Pour les deux parties, il s'agit de se présenter dans un modèle positif qui présenterait l'autre dans un modèle négatif. Le langage utilisé a été compris comme un code politique et comme une argumentation christologique. Les iconoclastes ont été perçus par les iconophiles comme des serviteurs de l'empereur tandis que leurs opposants ont été nommés par les (...) iconoclastes ennemis de l'empereur. Le langage religieux est un langage politique. (shrink)

Mongolian traditional teaching of reasoning.

1. Las mocedades de Ortega y Gasset -- 3. Filosofía y educación -- 5. Ensayos de filosofía moderna y contemporánea.

On the qualities considered to be negative in a woman as per Islamic teachings.

Historical study of Islam and science including hadith, theology and Islamic philosophy etc.

El mérito principal de este libro es la audacia de la perspectiva escogida: la disyuntiva, por decirlo sumariamente, “entre Dios y la nada”. Fiel a ella, y elevándola a condición de eje hermenéutico, Vicente Serrano reconstruye los hitos fundamentales del proceso, atendiendo especialmente al propio Jacobi, pero también a los “grandes” del Idealismo Alemán, así como a Nietzsche, a Heidegger, a Michel Foucault, a las diversas teorizaciones “posmodernas” —o no— de los últimos tiempos. Es posible, en efecto, que haya más (...) teología en la filosofía contemporánea, allí donde su presencia lo es bajo la forma de una abrasadora ausencia, que allí donde se ofrece a rostro abierto… ese es, en cualquier caso, el desafío hermenéutico de este trabajo memorable. Memorable también por su materialismo crítico de fondo. (shrink)