Le fond du second argument de Descartes, c’est que Dieu est impliqué dans la connaissance de mon imperfection. L’expérience de mon imperfection me révèle un moi qui est fini, réel et spirituel. Un tel moi implique une puissance cosmique qui est réelle et spirituelle, mais qui est aussi infinie et parfaite: en découvrant mes imperfections, je découvre Dieu.

Si vous avez un jour hésité entre « F » et « M » en remplissant un formulaire, si enceinte de plus de huit mois et entrant dans un taxi on vous a appelé « Monsieur », si votre attirance pour le « sexe opposé » vous semble au contraire relever bizarrement davantage de l’homosexualité que de l’hétérosexualité, et si en plus vous êtes intéressé par les choses du corps, de la biologie et de la génétique, alors vous serez passionné (...) par cet ouvrage. Mais si vous vivez votre sexe physique et votre g... (shrink)

"Il ne se regarde pas dans la glace. Il sourit rarement, ne rit pas, ne pleure pas. Il n'affirme jamais : ceci est à moi, mais seulement parfois demande : est-ce que c'est pour moi? Il dit rarement je et ignore le tu. Il ne prononce pas mon prénom. Pourtant, la surprise, lorsque je me vois par hasard dans un miroir, de découvrir ses yeux dans mes yeux m'oblige à présumer une parenté de nos vies secrètes, à conjecturer chez lui (...) une histoire qui aura continué ailleurs et dont je cherche à déchiffrer les trop rares messages, en enquêteuse incompétente, impatiente et inconsolée". E. F. [payot.ch]. (shrink)

El texto recoge una conferencia sobre los desafíos de fondo que se plantean a la teología hoy, situando esta tarea en el marco del magisterio del papa Francisco. El autor presenta la tarea teológica como parte de la vida del Pueblo de Dios, de su dinámica intrínseca de inculturación del Evangelio en la cultura de su tiempo. Desarrolla brevemente esta perspectiva a partir de la primera gran inculturación en las sociedades grecorromanas, subrayando rasgos que manifiestan esta vinculación de la teología (...) con el camino del Pueblo de Dios. Después el autor evidencia algunas exigencias que tiene la teología hoy para mantener tal identidad y realizar su misión: evitar la tentación racionalista que reinterpreta la intervención de Dios en la historia; ensanchar los límites de una razón reducida a lo empírico-matemático; y responder al desafío hermenéutico implicado en afirmar la novedad evangélica presente históricamente en el Pueblo de Dios. Se concluye con la identificación de algunas de estas coordenadas en las enseñanzas en la Veritatis Gaudium de Francisco. (shrink)

In this paper I want to do the following things. First I want to show that in the part of the Theaetetus where the relationship between knowledge and perception is examined, the concept of knowledge that is in question is very clearly characterized. We are left in no doubt as to what is to count as knowing. Secondly I want to unravel in some detail the case that Socrates puts on Protagoras’ behalf where he draws on what Protagoras actually wrote (...) (151 E-152C); as opposed to what he may have taught secretly to his pupils (152C-160D). Thirdly I wish to argue that if we let the dialogue speak for itself, it is manifest that this case put up on Protagoras’ behalf at 151 E-152C is not overthrown; it is not even shaken. (shrink)

In this paper I want to do the following things. First I want to show that in the part of the Theaetetus where the relationship between knowledge and perception is examined, the concept of knowledge that is in question is very clearly characterized. We are left in no doubt as to what is to count as knowing. Secondly I want to unravel in some detail the case that Socrates puts on Protagoras’ behalf where he draws on what Protagoras actually wrote (...) ; as opposed to what he may have taught secretly to his pupils. Thirdly I wish to argue that if we let the dialogue speak for itself, it is manifest that this case put up on Protagoras’ behalf at 151 E-152C is not overthrown; it is not even shaken.In that part of the dialogue where the question is under examination whether or not knowledge and perception are the same, Socrates uses an idealized concept of knowledge. That is, he restricts the use of the word by setting down what he will consider to be the essential characteristics of knowledge, the sufficient and necessary conditions of its being instantiated. An excellent piece of philosophical procedure. (shrink)

What are the relationships between value and duty? Which ontic status has a duty and why? This article aims at clarifying these concepts. It is indicated that in Kant’s writings, we come across texts that enable a slightly different interpretation of his philosophy. And so: the ma%er of good will is the goals themselves; good will must act according to the maxim that the members of the kingdom of goals follow. And this is a moral good since the highest principle (...) of morality is the desire for autonomy of will. Thus, the form of universal legislation is a community of autonomous beings in which the humanity of each of them is realized. In such a community, the a priori content – the content of an ethical reality – is created. It can be said that relationships between people are various forms of ontic status of a duty. (shrink)

In a trio of recent articles, Johnson and Nado defend a form of metasemantic dispositionalism, arguing for a novel approach to the “error”-problem, based on speakers’ dispositional states under what they call a state of “full information”. In this article, I argue that their brand of dispositionalism fails to solve the “error”-problem, because of what I think of as counterexamples to it. In the final sections, I propose a way to amend the theory to shield it from some of the (...) counterexamples, based on the idea that what determines meaning is not only dispositions to apply words under full information, but also dispositions to evaluate one’s prior usage, under full information. (shrink)

Collection of articles on Buddhism and philosophy of mind.

This article takes The Shamer Chronicles, the teenage fantasy series by the Danish author Lene Kaaberbøl, as an example of a queer feminist affect theoretical thought experiment. It shows how Kaaberbøl’s tetralogy allows us to link shame and paranoid/reparative reading with the figure of the feminist killjoy. The Chronicles can be read as a meditation on shame as a form of accountability and the shaming killjoy as a heroic figure who insists on paranoid vision as the precondition for reparative imagination. (...) The article elaborates postcolonial criticisms of shame theories, showing how racialisation makes a difference in which forms of shame are marked as acceptable. Rather than dismiss shame theories altogether, the article explores how such criticisms can be integrated into, and thus further qualify, a critical shame reading of The Chronicles. (shrink)

We investigate whether ordinary quantification over objects is an extensional phenomenon, or rather creates non-extensional contexts; each claim having been propounded by prominent philosophers. It turns out that the question only makes sense relative to a background theory of syntax and semantics (here called a grammar) that goes well beyond the inductive definition of formulas and the recursive definition of satisfaction. Two schemas for building quantificational grammars are developed, one that invariably constructs extensional grammars (in which quantification, in particular, thus (...) behaves extensionally) and another that only generates non-extensional grammars (and in which quantification is responsible for the failure of extensionality). We then ask whether there are reasons to favor one of these grammar schemas over the other, and examine an argument according to which the proper formalization of deictic utterances requires adoption of non-extensional grammars. (shrink)

My discussion addresses the differences between analytic and continental philosophy concerning the use of logic and exact reasoning in philosophical practice. These differences are mainly examined in the light of the controversial dominance of Hegel's concept of logic (and theory of concept) in twentieth-century continental philosophy. The inquiry is developed in two parts. In the first (Sections 1-2), I indicate some aspects of the analytic-continental divide, pointing to the role that the topic 'logic and philosophy' plays in it. In the (...) second part (Sections 3-6), I give a short account of the views of logic which are typical of the three main trends of continental philosophy (see Table 1). I also suggest how, with the aid of some typical analytical devices, some continental 'anti-logical' attitudes may be corrected, on their own terms. (shrink)

Following the influential thought experiments by Hilary Putnam and others, philosophers of language have for the most part adopted semantic externalism concerning natural kind terms. In this article, we present results from three experiments on the reference of natural kind terms. Our results confirm some standard externalist assumptions, but are in conflict with others: Ordinary speakers take both appearance and underlying nature to be central in their categorization judgments. Moreover, our results indicate that speakers’ categorization judgments are gradual, and proportional (...) to the degree of similarity between new samples and familiar, “standard” samples. These findings pose problems for traditional theories, both externalist and internalist. (shrink)

F. N. Sibley; VIII—Colours, Proceedings of the Aristotelian Society, Volume 68, Issue 1, 1 June 1968, Pages 145–166, https://doi.org/10.1093/aristotelian/68.1.1.