John E. Smith has contributed to contemporary philosophy in primarily four distinct capacities; first, as a philosopher of religion and God; second, as an indefatigable defender of philosophical reflection in its classical sense ( a sense inclusive of, but not limited to, metaphysics); third, as a participant in the reconstruction of experience and reason so boldly inaugurated by Hegel then redically transformed by the classical American pragmatists, and significantly augmented by such thinkers as Josiah Royce, william Earnest Hocking, and (...) Alfred North Whitehead; fourth, as an interpreter of philosophical texts and traditions (Kant, Hegel, and Nietzsche no less than Charles Peirce, WIlliam James and John Dewey; German idealism as well as American; the Augustinian tradition no less than the pragmatic). Reason, Experience, and God provides an important and comprehensive look at the work of John E. Smith by collected essays which each address aspects of his life-long work. A response by John E. Smith himself draws a line of continuity between the pieces. (shrink)
Despite the title, I do not intend to launch another expedition into the domain of epistemology. I wish instead to call attention to some problems which have arisen for philosophical theologians and philosophers of religion, as a result of two facts about the development of modern philosophy and its bearing on the analysis and interpretation of religious insight. Following these considerations, I shall propose in brief compass a programme for the future which I believe will prove fruitful for the philosophical (...) treatment of religious concerns. (shrink)
The popular belief that religion is the same everywhere or that all religions are ‘at bottom’ identical in essentials is a widespread falsehood that is saved from being completely worthless by the fact that religion does exhibit a universal or common structure wherever it appears. This structure is intimately related to the structure of human life in the world. The enduring pattern that enables us to understand religions widely separated in both time and space depends largely on the fact that (...) man and the process of human life in the world have their own structures which remain, despite the undeniable variety introduced by vast differences of culture, ethnic features, geographical location, climate etc. Structure means pattern or form; it is reality significantly organised. It can be grasped as that which endures above and beyond changing historical details. Because human life has a structure, we are able to understand the wrath of Achilles or sympathise with the love of Abélard for Héloïse although we are separated from both by centuries of time. (shrink)
_The first unabridged English translation of the correspondence between Gottfried Wilhelm Leibniz and Georg Ernst Stahl detailing their opposing philosophies_ The correspondence between the eighteenth-century mathematician and philosopher G. W. Leibniz and G. E. Stahl, a chemist and physician at the court of King Friedrich Wilhelm I of Prussia, known as the Leibniz-Stahl Controversy, is one of the most important intellectual contributions on theoretical issues concerning pre-biological thinking. Editors François Duchesneau and Justin E. H. Smith offer readers the first (...) fully annotated English translation of this fascinating exchange of philosophical views on divine action, the order of nature, causality and teleology, and the soul-body relationship. (shrink)
L'articolo usa la teoria delle parti, del tutto e dei contomi per elaborare alcune relazioni cruciali tra la «psicologia ecologica» di J.J. Gibson e la fenomenologia di Husserl. Presenta, inoltre, una teoria ontologica dei contomi spaziali e delle entita spazialmente estese, applicandola al cam po visivo, qui concepito come un' entita spazialmente estesa dipendente dal soggetto che percepisce. Su questa base e possibile formulare un nuovo tipo di definizione teoretico-correspondentista della verita per gli enunciati del linguaggio naturale.
Per Husserl, come per Bolzano, la logica e una dottrina della sdenza. Husserl prende pero piu sul serio l'idea che le teorie scientifiche siano costituite dagli atti mentali di soggetti conoscenti. Quella che segue e un' esposizione della concezione husserliana della logica e della scienza, fondata appunto sugli atti; essa approdera a una delineazione dell'idea husserliana di «ontologia formale».
Although there is no federal legislation yet on e-cigarettes, the U.S. Food and Drug Administration proposed regulations in April 2014 that would prohibit sales of e-cigarettes to anyone under eighteen and require that they be approved by the FDA as a tobacco product and carry warning labels for consumers on their packaging. Only three U.S. states have extended the same restrictions placed on tobacco products to e-cigarettes; however, eighteen states have passed legislation enacting use restrictions on venues such as schools, (...) state property, or workplaces. Until there is applicable legislation at the federal, state, or municipal levels, health care organizations will have to develop institutional policies if they wish to consistently address the use of e-cigarettes by patients and visitors on their property. (shrink)
O artigo traça, em primeiro lugar, uma distinção entre dois tipos de ceticismo, o terapêutico, em que a cura do dogmatismo é a idéia motriz, e o fenomenista, cuja preocupação central é a descrição da vida comum. Em seguida, examinam-se as noções de terapia e de vida comum, na tentativa de depurar ou aperfeiçoar o ceticismo, chegando-se a conclusão de que a terapia cética mais coerente deve restringir-se ao próprio caso e de que a descrição da vida mais conforme à (...) atitude cética conﬁna-se à experiência pessoal. Por fim, formula-se uma posição cética, na qual predominam os aspectos terapêutico e autobiográfico. (shrink)
A partir da ideia de que filosofar é duvidar, o artigo examina a relação do ceticismo de Montaigne com o ceticismo antigo. De um lado, mostram-se os elementos do ceticismo antigo de que Montaigne se apropria, como a divisão da filosofia em três seitas e o método cético da oposição. De outro lado, identificam-se as inovações introduzidas por Montaigne nesses mesmos elementos céticos. Finalmente, procura-se mostrar que Montaigne, com o projeto de pintar-se a si mesmo, desenvolveria uma maneira própria de (...) duvidar. Starting from the view that to philosophise is to doubt, this paper compares Montaigne's scepticism to ancient scepticism. On the one hand, it is shown that elements from ancient scepticism are used by Montaigne, such as the division of philosophy in three sects and the sceptical principle of opposition. On the other, the paper focuses on the novelties introduced by Montaigne into these sceptical elements. Finally, it is investigated to what extent Montaigne's project of a self-portrait allows him to develop a new kind of doubt. (shrink)
A moral code consists of principles that assign moral status to individual actions – principles that evaluate acts as right or wrong, prohibited or obligatory, permissible or supererogatory. Many theorists have held that such principles must serve two distinct functions. On the one hand, they serve a theoretical function, insofar as they specify the characteristics in virtue of which acts possess their moral status. On the other hand, they serve a practical function, insofar as they provide an action-guide: a standard (...) by reference to which a person can choose which acts to perform and which not. Although the theoretical and practical functions of moral principles are closely linked, it is not at all obvious that what enables a principle to fill one of these roles automatically equips it to fill the other. In this paper I shall briefly examine some of the reasons why a moral principle might fail to fill its practical role, i.e., be incapable of guiding decisions. I shall then sketch three common responses to this kind of failure, and examine in some detail the adequacy of one of the most popular of these responses. (shrink)