Cet article essaie de définir la phénoménologie comme une recherche du „phénomène vrai” (Aristote), dans lequel s'identifient expérience et vérité. I. Par une réflexion sur le perspectivisme inhérent à toute perception, on conclue à l'impossibilité d'une description pure et neutre. Le „monde de la perception” précédant toute interprétation n'est qu'un moment abstrait de l'expérience totale, dont nulle méthode ne peut l'isoler comme s'il était quelque chose de concret. Une phénoménologie, qui, par sa description, veut séparer ce moment abstrait du tout (...) de l'expérience réelle, souffre d'un dualisme anthropologique. II. A cause de l'interaction qu'il y a entre le monde vécu de l'expérience totale d'une part, et chaque perception partielle de l'autre, la compréhension des perceptions particulières suppose que l'on comprenne la diversité des mondes vécus comme différentes „figures de la conscience”. Cette compréhension se développe selon deux niveaux: 1. celui d'une typologie phénoménologique des différentes „figures” ou „ visions” du monde, et 2. celui d'une répétition philosophique de ces „mondes”. Avec et contre Hegel on essaie de montrer par quel „savoir” la conscience est guidée pendant son voyage de découverte: une certitude qui connaît la vérité comme le terme mystérieux du désir fondamental de l'homme. Ce terme, dont personne n'a une connaissance concrète avant de s'être risqué jusqu'au bout dans l'aventure de l'expérience vivante, n'est pas l'Ithaca d'une réflexion sans âge, mais le pays lointain dont on n'a jamais fini de découvrir un peu plus la nouveauté. L'exode de cette quête du mystère lontain et surprenant, reste fidèle à la terre en scrutant son secret. L'individualité humaine, perspective radicale englobant toute l'expérience, empêche que la vérité se donne autrement qu'à travers le dialogue. (shrink)

Peter Abelard (1079–1142 ce) was the most wide‐ranging philosopher of the twelfth century. He quickly established himself as a leading teacher of logic in and near Paris shortly after 1100. After his affair with Heloise, and his subsequent castration, Abelard became a monk, but he returned to teaching in the Paris schools until 1140, when his work was condemned by a Church Council at Sens. His logical writings were based around discussion of the “Old Logic”: Porphyry's Isagoge, aristotle'S Categories and (...) On Interpretation and boethius'S textbook on topical inference. They comprise a freestanding Dialectica (“Logic”; probably c.1116), a set of commentaries (known as the Logica [Ingredientibus], c. 1119) and a later (c. 1125) commentary on the Isagoge (Logica Nostrorum Petititoni Sociorum or Glossulae). In a work Abelard called his Theologia, issued in three main versions (between 1120 and c.1134), he attempted a logical analysis of trinitarian relations and explored the philosophical problems surrounding God's claims to omnipotence and omniscience. The Collationes (“Debates,” also known as “Dialogue between a Christian, a Philosopher and a Jew”; probably c.1130) present a rational investigation into the nature of the highest good, in which the Christian and the Philosopher (who seems to be modeled on a philosopher of pagan antiquity) are remarkably in agreement. The unfinished Scito teipsum (“Know thyself,” also known as the “Ethics”; c.1138) analyses moral action. (shrink)

Le premier chapitre d'une Phénoménologie de l'acte philosophique, que nous publions ici, met en lumière la structure onto-théo-logique de toute philosophie possible. II comporte les paragraphes suivants: 1. Existence et Pensée. – Une définition radicale de la pensée humaine présuppose une réflexion sur le Sum dans lequel s'enracine le Cogito. Cette première réflexion ne peut se faire que de manière spontanée et naïve. L'identité de l'existence et de la pensée n'est pas une possibilité humaine, mais oriente et fonde comme idéal (...) le mouvement philosophique. 2. Archè - ousia - telos. – L'essence de l'être humain est tendance et mouvement (kinèsis) d'une nature spéciale. 3. La destination (Bestimmung) de l'homme. – Par une réflexion transcendentale sur le dynamisme appétitif de l'homme on découvre la „position” ontologique d'une Fin absolue et infinie comme fondement a priori de toute vie humaine en tant qu'elle est besoin et désir. Les étappes de la voie qui conduit au Fondement ultime de la perfection humaine, sont les suivants : 1) l'accueil naïf de l'être qui se montre, 2) la perte de tous les étants dans le Néant, résultant dans une angoisse profonde, et 3) la découverte du Bien infini comme „Rien de tout cela”. 4. „Tune me chercherais pas, situne m'avais trouvé” (Pascal) ou: „Comment le Dieu arrive - t - il dans la philosophie?" (Heidegger). - En tant que recherche du pourquoi radical, la philosophie - et, plus fondamentalement, l'être humain comme être pensant et „logique” - ne peut s'effectuer qu'en affirmant a priori, dans tout ce qu'elle demande, dit, met en doute etc., le Fondement dernier et premier de toute vérité : la Vérité elle-même, qui, dès le début de la vie humaine et philosophique, se présente en s'absentant. 5. Unica demonstratio Dei. – La preuve métaphysique et la preuve anthropologique de l'existence de Dieu sont deux paraphrases radicalement identiques du mouvement de „fondation” qui est l'essence de l'être humain. Tous les arguments conduisant à l'affirmation philosophique de Dieu, ne composent en réalité qu'une seule démonstration, qui coïncide avec le tout de la philosophie. Pour acquérir une connaissance explicite de ce qu'est le Fondement radical, le philosophe doit rendre plus concret le contenu de la fondation transcendentale qui relie ce Fondement au fond de l'existence humaine. Dans ce but il parcourt et traverse les stades 1) de l'existence „économique” jouissant du cosmos (argument cosmologique ; cosmo -théo -logie) , 2) de l'existence sociale se découvrant a) obligée au respect et b) appelée à la communion fraternelle (socio-théo-logie), et 3) de l'ipséité qui fait l'expérience de soi-même comme don gratuit, – pour apprendre finalement que le cercle égologique englobant les étapes énumérées, est lui-même un don du Dieu donnant, qui - peut-être - va parler. 6. Vérité et apparence. – La philosophie est essentiellement une explicitation de la fondation originaire qui affirme Dieu-dans-le-monde ou le-monde-en-Dieu. A cause de la déviation historique de toute philosophie concrète, l'expérience de la recherche du vrai comporte aussi et d'abord une (re-) Conversion au véritable Fondement, qui est la fin et le début de tout penser. 7. Itinerarium mentis in Deum. – Une phénoménologie de l'acte philosophique doit surmonter les phénoménologies superficielles par une réflexion sur les différentes philosophies de notre passé, dans lesquelles elle reconnaît des „phénomènes” systématiques explicitant l'affirmation originaire de la Vérité elle-même. Pour préparer une méthodologie de cette phénoménologie méta-philosophique, une discussion avec le projet de la Phénoménologie de l'Esprit hégélienne s'impose. Ce chapitre ne donne qu'une ébauche de quelques lignes directrices d'une telle méthodologie. (shrink)

The use of head-mounted displays (HMD) for virtual reality (VR) application-based purposes including therapy, rehabilitation, and training is increasing. Despite advancements in VR technologies, many users still experience sickness symptoms. VR sickness may be influenced by technological differences within HMDs such as resolution and refresh rate, however, VR content also plays a significant role. The primary objective of this systematic review and meta-analysis was to examine the literature on HMDs that report Simulator Sickness Questionnaire (SSQ) scores to determine the impact (...) of content. User factors associated with VR sickness were also examined. A systematic search was conducted according to PRISMA guidelines. Fifty-five articles met inclusion criteria, representing 3,016 participants (mean age range 19.5-80; 41% female). Findings show gaming content recorded the highest total SSQ mean 34.26 (95%CI 29.57-38.95). VR sickness profiles were also influenced by visual stimulation, locomotion and exposure times. Older samples (mean age ≥35 years) scored significantly lower total SSQ means than younger samples, however, these findings are based on a small evidence base as a limited number of studies included older users. No sex differences were found. Across all types of content, the pooled total SSQ mean was relatively high 28.00 (95%CI 24.66-31.35) compared with recommended SSQ cut-off scores. These findings are of relevance for informing future research and the application of VR in different contexts. (shrink)

Objectives: The aim of this study is to evaluate the views of cancer patients on patient rights in the context of the right to information and autonomy according to articles related to the issue in the “Patient Rights Regulation”. Methods: The research was conducted among cancer patients in the medical oncology department of a research and practice hospital using a random sampling method between June and September 2005. Data were collected during face-to-face interviews using a questionnaire. Results: There was a (...) high rate of positive response to the items that the patients have the right to be informed (86.5%), that the physician should inform the patient on the diagnosis and the treatment (92.3%) and that the physician is obliged to inform the patient (76.9%). Only 43.3% of the patients stated that the patient has the right to refuse the treatment recommended by the physician. The participants mostly agreed that the patient should participate in decisions about the treatment and that patient consent should be given (78.8%). Conclusions: There are extensive efforts in Turkey towards making patient rights a significant supportive component of health services. For patient rights to become a natural part of medical practice it is necessary to give priority to education of both patients and physicians about patient rights and to lay emphasis on an ethical approach in the patient–physician relationship. (shrink)

Name der Zeitschrift: Semiotica Jahrgang: 2014 Heft: 202 Seiten: 41-79.

The decade that has elapsed since the flight of the world's first cosmonaut, Iu. A. Gagarin, has been marked by considerable successes in mastering the cosmos. Lengthy orbital flights and lunar expeditions are already being conducted. Automatic stations are studying the moon, Mars, Venus, and cosmic space. And although we understand that the major trumphs in space are still ahead of us and that today we are merely at the start of the cosmic era, it is nonetheless already possible, in (...) this year of the tenth anniversary of the first human space flight, to draw certain conclusions and discuss the results of human intrusion into the expanses of the universe. (shrink)

Originally published in 1949. Understanding the questions is the major problem when beginning philosophy. This book does not attempt to provide the answers, but defines the questions and shows by example how they should be tackled. Subjects treated include the nature of the objects of thought and judgment; truth and error in belief; perception and knowledge of the material world; the status and function of memory.

An assessment is made of Rudolf Otto's criticisms of Friedrich Schleiermacher's claim that religious feeling is to be interpreted as essentially involving a feeling of absolute dependence. Otto's criticisms are divided into two kinds. The first suggest that a feeling a dependence, even an absolute one, is the wrong sort of feeling to locate at the heart of religious consciousness. It is argued that this criticism is based on misinterpretations of Schleiermacher's view, which is in fact much closer to Otto's (...) than the latter appreciated. The second kind of criticism suggests that the feeling of absolute dependence cannot play the foundational role assigned to it by Schleiermacher, since it is itself a secondary response. It is argued not only that Otto provides no justification for this criticism, but that Otto's own position is incoherent unless Schleiermacher's view is accepted. (shrink)

В книге дается анализ основных характерных признаков русской философии, позволяющие выделить ее как нечто особенное из общего контекста философских культур.

A new criterion is introduced for judging the suitability of various fuzzy logics for practical uncertain reasoning in a probabilistic world and the relationship of this criterion to several established criteria, and its consequences for truth functional belief, are investigated.

The author has recently shown that a mathematical question regarding the fundamental constituents of hardrons cannot be resolved unless the classical axioms of nonfinite mathematics are revised in such a way as to produce a new theory of particle motion in continuous space-time. Under this new theory, the instantaneous position of a moving object has a magnitude that is increasing as the object's velocity. The purpose of this paper is to show that, quite apart from the question of Cantorian axiomatics, (...) the new theory of motion is more consistent with what physicists really believe than the traditional theory of motion. (shrink)

At the risk of proving myself such a caviller, I want to ask a question which I have seldom heard raised, and which I have never seen discussed in anything that I have read about Berkeley. If I am right, it poses a problem for his immaterialism, not only different, but coming from a different direction, from those objections that are commonly levelled against him. If I am wrong, it will show how right Berkeley was to stress the difficulty of (...) using for one purpose our language which has become fashioned for another. At least, I hope that I shall not fail to be the ‘fair and ingenuous reader’for whom he asked. (shrink)

A striking aspect of the so-called "Goldhagen debate" has been the bifurcated reception Hitler's Willing Executioners has received: the enthusiastic welcome of journalists and the public was as warm as the impatient dismissal of most historians was cool. This article seeks to transcend the current impasse by analyzing the underlying issues of Holocaust research at stake here. It argues that a "deep structure" necessarily characterizes the historiography of the Holocaust, comprising a tension between its positioning in "universalism" and "particularism" narratives. (...) While the former conceptualizes the Holocaust as an abstract human tragedy and explains its occurrence in terms of processes common to modern societies, the latter casts its analysis in ethnic and national categories: the Holocaust as an exclusively German and Jewish affair. These narratives possess important implications for the balance of structure and human agency in the explanation of the Holocaust: where the universalism narrative emphasizes the role of impersonal structures in mediating human action, the particularism narrative highlights the agency of human actors. Although historical accounts usually combine these narratives, recent research on the Holocaust tends in the universalist direction, and this bears on the sensitive issue of responsibility for the Holocaust by problematizing the common-sense notion of the perpetrators' intention and responsibility. Goldhagen is responding to this trend, but by retreating to the particularism narrative and employing an inadequate definition of intention, he fails to move the debate forward. It is time to rethink the concept of intention in relation to events like the Holocaust. (shrink)

Linguistics; Arab languages; teaching and learning.

Abstract An attempt is made to analyse the key notions in the Buddha's Dhamma? ?truth?, ?knowledge?, ?emancipation??by way of the philosophical techniques of the later Wittgenstein. The analysis hence is both comparative and noncomparative. It is comparative because two thought processes from two different traditions are brought together. And it is noncomparative since it brings into focus a philosophical exegesis as against a comparative exposition. In the process not only are philosophical errors in comparative exposition made explicit in our thesis (...) but it also offers a genuine basis for modern Buddhist philosophy. (shrink)

In this paper I want to examine a view of the Darwinian theory of evolution which was put forward fairly recently by A. R. Manser. His approach is of interest not only in itself, but also because it may be expanded to raise some fundamental questions about the nature of the science of biology in general. I shall not consider these further implications here, but shall concentrate on an examination of his thesis in the context in which it is raised. (...) My paper falls into two sections. In the first I shall state Manser's thesis and some of the arguments with which he supports it, and shall try to show how a series of objections raised by A. G. N. Flew and K. Connolly may be answered. In the second I shall offer on my own account a positive argument to provide a possible basis for his point of view, with the aim of indicating why the theory should be of the kind he suggests, and what form the study of evolution must take. (shrink)

A. D. M. Walker; III*—Gratefulness and Gratitude, Proceedings of the Aristotelian Society, Volume 81, Issue 1, 1 June 1981, Pages 39–56, https://doi.org/10.1093.