The scholastic philosopher is interested in definition for a different reason than the lexicographer and linguist. The philosopher is trying to learn things. Fe defines, after investigating reality, in an attempt to describe reality clearly and to sum up some aspect of his understanding of reality. Hence, we find our scholastic philosophers adopting as a main feature of their method this insistence on defining, on precise and detailed explanation of their definitions, and on proving that their definitions da correctly express (...) what a nature or activity is. A dictionary of the language of scholastic philosophy fitted to the needs of beginners and of undergraduate students of the subject is not available in English. (shrink)

This book contributes to current bioethical debates by providing a critical analysis of the philosophy of human death. Bernard N. Schumacher discusses contemporary philosophical perspectives on death, creating a dialogue between phenomenology, existentialism, and analytic philosophy. He also examines the ancient philosophies that have shaped our current ideas about death. His analysis focuses on three fundamental problems: (1) the definition of human death, (2) the knowledge of mortality and of human death as such, and (3) the question of whether (...) death is nothing to us or, on the contrary, whether it can be regarded as an absolute or relative evil. Drawing on scholarship published in four languages and from three distinct currents of thought, this volume represents a comprehensive and systematic study of the philosophy of death, one that provides a provocative basis for discussions of the bioethics of human mortality. (shrink)

This study is based on the self-reporting by circus artists’ concerning their injuries. We refer to the theoretical framework of emersiology and argue that circus artists may be able to soothe their distress and pain by learning through their body. We will draw further on the comparison between our therapeutic approach and the techniques of self-care introduced by Michel Foucault in his History of Sexuality.

Le polythéisme polynésien était-il une forme métaphorique de panthéisme ?

Bernard Yack seeks to identify and account for the development of a form of discontent held in common by a large number of European philosophers and social critics, including Rousseau, Schiller, the young Hegel, Marx, and Nietzsche. Yack contends that these individuals, despite their profound disagreements, shared new perspectives on human freedom and history, and that these perspectives gave their discontent its peculiar breadth and intensity.

The limited capacity of immediate memory “rides” on the even more limited capacity of consciousness, which reflects the dynamic activity of the thalamocortical core of the brain. Recent views of the conscious narrow-capacity component of the brain are explored with reference to global workspace theory (Baars 1988; 1993; 1998). The radical limits of immediate memory must be explained in terms of biocognitive brain architecture.

I have attempted to present a meta-theory for ethical theories which naturally fits in with a general pragmatic philosophical orientation. There are standard problems for such philosophical views to which I have tried to offer solutions. In addition to the meta-theory one would like to see an actual ethical theory which would exemplify that meta-theory, but that is a topic more appropriate for another time.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Nous nous proposons dans cet article un double but : parcourir la vaste pluralité des formes de l’amour, selon la nature de son sujet, de son objet, de ses modalités vécues, et clarifier les raisons qui justifient qu’on le considère, dans sa forme amoureuse, comme l’expérience humaine suprême. Cela nous amène devant une forme paradoxale de conscience d’absolu, la relation d’une conscience finie à un absolu singulier. Après avoir exploré les contradictions et la dialectique inféconde qui semblent inévitablement en résulter, (...) nous montrons, en surmontant les concepts antagonistes de manque (Platon) et de puissance (Spinoza), que l’amour est, indissociablement, création de monde et accès à l’idéalité. (shrink)

Voir son cerveau en première personne s’activer à l’occasion de la réalisation d’une tâche semble établir plus qu’une corrélation en décrivant ce qui serait un lien de causalité entre le corps et son cerveau. Le corps est une surface et un résultat dont la conscience ne perçoit le processus vivant qu’en retard sur la vitalité et la mobilité du cerveau. Nous sommes en retard sur notre cerveau mais notre conscience du présent ne peut avoir accès à la temporalité de sa (...) condition. La transparence du cerveau in vivo implique des dispositifs neuro-expérientiels. (shrink)

Name der Zeitschrift: Frühmittelalterliche Studien Jahrgang: 47 Heft: 1 Seiten: 129-142.