In faith and practice, Pentecostals put emphasis on practical issues as well as spiritual experience in their theological understanding and doctrinal teachings. The Pentecostals take their doctrine from certain empirical events. One of the spiritual experiences often underlined is the baptism of the Holy Spirit. In interpreting the Book of Acts, Pentecostals tend to emphasise the theological character of the narratives and seldom their historical uniqueness. That is why Pentecostals stress the normative theological intent of the historical record for contemporary (...) Christian experience. This article therefore examines critically Pentecostal paradigm of the baptism of the Holy Spirit, deriving examples from the Acts of the Apostles. It is concluded that the practice of the baptism of the Holy Spirit carried out by Christians today, arguably, has no biblical basis. This is because, there is nowhere the Bible commands people to seek baptism in the Holy Spirit. The observation is that, all the events or experiences of Christians baptised in the Holy Spirit in Acts are not necessarily universal normative for every Christian and for this reason, there is no need to be dogmatic.Contribution: This article challenges the practice of the baptism of the Holy Spirit in church today. This study supports the fact that the baptism of the Holy Spirit is not a universal experience for every Christians and there is no need to be dogmatised. (shrink)

Though Husserl tends to receive less attention than other phenomenologists, there is growing interest in his ethics. Proponents of Husserl’s ethics argue that his moral philosophy is not merely of historical interest; Husserl, they claim, can contribute positively to contemporary debates in ethics, specifically debates about the role of feelings in moral agency. This paper raises questions about this last claim. I argue that, on the one hand, Husserl’s moral psychology proves superior to some of his modern predecessors, insofar as (...) Husserl accounts (1) for the intentionality of emotions and (2) for their cognitive content, and (3) for the connections between emotions and evaluation and between emotions and reasons. On the other hand, I argue that Husserl mistakenly claims that all valuing requires some feeling on the part of the person valuing. This error, I argue, is due to Husserl’s conflation of desires and emotions. I defend my critique of Husserl by reference to an Aristotelian account of rational and non-rational desires. (shrink)

The objective of this paper is to show that the specific meaning of “affectivity” in Merleau-Ponty’s works can be better understood by approaching its connection with the notion of “imagination”. This strategy can be contrasted with Sartre’s approach; his specific conception of consciousness locks off the relation between imagination and affectivity from the start. On the contrary, the free play of this axis, which can be analysed since the early Phenomenology of Perception, allows for the overflowing of the horizon of (...) visibility of subjectivity toward a certain invisible. Th e concrete junction of imagination and affectivity then spreads out into the region of the notion of desire. (shrink)

Morrow's central conclusion is that the argument for using solar radiation management to reduce the risks of climate change is ‘weaker than it appears’. The work done towards th...

Clouds are therefore a fine metaphor for intermediary and automatic beings… Trees too are clouds: only, they are slower at occupying space. In the new landscape of media archaeology—especially variantology, which insists on ramified rather than convergent developments—media, too, appear to be imperceptibly changing from stable trees into metastable clouds. If we accelerate that motion, then the whole McLuhan-Kittler-Parikka media forest of semi-separate specimens starts to look like a self-rearranging ballet—a murmuration across species. At a certain historical rate, in other (...) words, problems of media ontology and phylogenesis tend to turn into animated sequences in which individual or individuated media.. (shrink)

This book has several very positive qualities; but its project raises certain important questions, which are not wholly addressed by the book itself. First, and most fundamentally: what is the subject? The title cites two notions: individuality and subjectivity, both of which are quite complex. The first idea, ‘individuality’, can denote ‘unique personal identity’ (as distinct from the identity of any other person); and Stoic versions of this idea play a prominent role at certain stages of th...

In lieu of an abstract, here is a brief excerpt of the content:The Undercutter, the Woodcutter, and Greek Demon Names Ending in -tomos (Hom. Hymn to Dem 228-29)Christopher A. FaraoneEarly in the homeric Hymn to Demeter, the disguised goddess, when offered employment as a nurse for a young child, responds with the following boast about her knowledge of protective magic (lines 227-30):1228 M: Ignarra, DelatteI will nurse him, and I do not expect—through any weak-mindedness of his nurse—that witchcraft or an (...) "undercutter" will harm him, for I know an antidote far stronger than a "woodcutter" and I know an excellent defense against woeful witchcraft.Scholars have long noted that in her boast the goddess seems to imitate a magical charm. Richardson (1974) points out, for instance, the peculiar "incantatory" character of these verses, signaled by such devices as the repetition of words and sounds, chiasmus, and the anaphora of oida—a word that elsewhere in epic is limited to special kinds of song, for example, that of the Muses (Th. 27-28) or the Sirens (Od. 12. 189-91). In addition [End Page 1] to these general features, Paul Maas showed more than fifty years ago that the second line of Demeter's boast is quite similar in structure to the penultimate line of a hexametrical incantation inscribed on a late fourth-or early third-century B.C.E. lead amulet from Phalasarna, Crete:2shall not harm me with ointment or with application or with drink or with incantation.The striking similarities in content (both texts are concerned with protective magic) and form (the identical placement of the words... in a single hexametrical verse) can hardly be coincidental, and, although one can never rule out the possibility that the amulet may be quoting or adapting the language of the hymn, it seems much more likely that Maas is correct in thinking that both depend on an even earlier hexametrical charm.3There is general agreement, then, that Demeter's boast reflects or mimics a protective incantation in both its form and content. There is also a wide consensus that: (1) the words hupotamnon and hulotomos, closely conjoined by chiasmus (), must have similar meanings; and (2) they both refer to agents who "cut the "4 or "cut under" something.5 There has, however, [End Page 2] been a notable lack of agreement on who or what precisely the "undercutter" and the "woodcutter" are. Nearly a century ago T. W. Allen, marshaling a number of cross-cultural parallels, suggested that both were euphemistic names for the worms blamed for toothaches in adults and for teething pains in children.6 In recent years, however, Allen's interpretation has generally been supplanted by Richardson's suggestion (1974, 230) that the terms antitomon, hupotamnon, and hulotomos "must all refer to the same thing, namely the cutting of herbs for magical purposes" and that both hupotamnon and hulotomos probably designate a human agent versed in this special art. Thus he translates line 229 as "I know an antidote more powerful than the herb-cutter, " a rather terse formulation that presumably should be expanded as follows: "I know an antidote more powerful than (the poison that) the herb-cutter (knows)." According to Richardson's reading, then, both "undercutter" and "woodcutter" refer to human agents who may try to poison the baby with noxious herbs, and Demeter's boast contrasts the superior (defensive) herbal lore of wet nurses to that of professional herbalists, who are in fact regularly called root cutters (rhizotomoi). This interpretation is quite reasonable, and in recent years it seems to have ousted Allen's in subsequent editions and translations.7 This judgment may, however, be premature: some recently discovered or reedited magical texts suggest that names ending in - were also used regularly to describe harmful gods or demons who were thought to cause pain by cutting into the human body. I shall therefore attempt here a revised version of Allen's argument, namely that the word hulotomos probably [End Page 3] does not refer to a worm, but rather to a supernatural force or demon who attacks the gums of teething babies. Since there are no parallels for such names in the form or, my... (shrink)

Th is paper investigates the question of legitimate targets in war and the traditional jus in bello principle of discrimination, which is generally interpreted to mean that a bright line must be drawn between combatants and noncombatants, and that only the former may be attacked directly.Michael Walzer and John Rawls have proposed a “supreme emergency exemption” to this principle, which permits the targeting of innocent people in emergencies such as that of Britain in late 1940. Rejecting this, the paper offers (...) as an alternative a principleof “graduated discrimination.” This principle distinguishes three classes: innocents, combatants, and noncombatant belligerents (noncombatants are belligerent if they contribute directly to the enemy’s war effort). It holds that the bright line must still be drawn, but between innocents and belligerents, and that, among the latter, noncombatants may be attacked in severe conditions—even, in supreme emergencies, if their belligerent role is simply providing the regime with a popular mandate. (shrink)

Descartes conspicuous realisation in the 17 th century that reason alone could not validate itself led inexorably to the idea that God must be the form of metaphysical force that could supply the ultimate support that would allow us to know our own thoughts for certain. Similarly, Hume’s extraordinary insight in the 18 th century that our experiences are not intrinsically connected in terms of how we enjoy them led him to require that something natural must be posited to hold (...) them together and put us back into the world of common sense. This paper takes its departure from these self-supporting Cartesian and Humean claims and then tries to show how various other intellectual ideas and developments can be explained using a set of more general circular arguments that are framed in broadly Žizekian terms. (shrink)

Reprint of the ed. published by C. F. Osiander.

With Ernst Christoph von Manteuffel and Luise Adelgunde Victorie Gottsched, two people come into contact with each other who are unique in the early Enlightenment. After relinquishing his high political functions, Imperial Count Manteuffel devoted his energy to promoting enlightened ideas characteristic of the Leibniz-Wolff tradition. In the field of tension between the bourgeoisie, the nobility and the Enlightenment, his work has its own weight. The exceptional position of L. A. V. Gottsched among female authors in the second third (...) of the 18 th century has always been recognized. In her dealings with Manteuffel, her position as a satirist, as yet barely perceived, also unfolds, and her contributions touch the nerve of the politically explosive conflicts between Wolffianism and traditional theological positions. The Gottschedin-Manteuffel correspondence shows two sovereign actors connected in mutual respect. (shrink)

Process reliabilism -- Virtue reliabilism: justified belief -- Virtue reliabilism: knowledge -- Knowledge first virtue reliabilism -- The competition -- The safety dilemma -- Lottery cases.

Autonomy and ethics are related to each other in complex ways. The paper starts by distinguishing and characterizing three basic dimensions of this relation. It proceeds by arguing for the compatibility of moral realism with a due respect for human autonomy. Nevertheless, supernaturalist moral realism seems to pose a special challenge for the autonomy of ethics as a self-standing normative realm. The paper ends with some considerations on the role of divine authority both in metaethics and in the general theory (...) of value. (shrink)

In non-philosophical discourse, “identity” is often used when the specific character of artefacts is described or evaluated. We argue that this usage of “identity” can be explicated as referring to the symbol properties of artefacts as they are conceptualized in the symbol theory of Goodman and Elgin. This explication is backed by an analysis of various uses of “identity”. The explicandum clearly differs from the concepts of numerical identity, qualitative identity and essence, but it has a range of similarities with (...) the notion of self-concept used in psychology and practical philosophy. The proposed explication is used to analyse claims about identity-pluralism and identity-conflicts. Firstly, the explication allows us to distinguish various ways how the same artefact can have a plurality of identities. Secondly, more or less sharp conflicts within an identity or between identities of an artefact are distinguished. Thirdly, many phenomena called “identity-conflicts” are only apparently identity-conflicts and can be analysed as involving some other form of tension. (shrink)

Many social philosophers and ethicists contend that a modern society cannot remain stable merely by its citizens obeying all of its rules. Such prominent theoreticians as J. Habermas, J. Rawls, D. Gauthier or R. Rorty hold the view that the citizens of a modern society must exhibit additional anthropological qualities which are termed moral surpluses here. Christoph Lütge argues, however, that no moral surplus is immune to erosion by systematic counter-incentives and that anthropological qualities in general cannot serve as (...) a basis for ethics in the globalized world. An order ethics, which is based on weaker prerequisites, namely the characteristics of situations and their basic conditions (orders), is more likely to count on cross-cultural approval in the era of globalization. (shrink)

We discuss the social-epistemic aspects of Catherine Elgin’s theory of reflective equilibrium and understanding and argue that it yields an argument for the view that a crucial social-epistemic function of epistemic authorities is to foster understanding in their communities. We explore the competences that enable epistemic authorities to fulfil this role and argue that among them is an epistemic virtue we call “epistemic empathy”.

Name der Zeitschrift: Deutsche Zeitschrift für Philosophie Jahrgang: 63 Heft: 5 Seiten: 855-859.

A tendency of auditory cortical neurons to respond at the beginning of major transitions in sounds rather than providing a continuously updated spectral-temporal profile may impede the generation of combination-sensitivity for certain classes of stimuli. Potential consequences of the cortical encoding of voiced stop-consonants on representational principles derived from orderly output constraints are discussed.

A interlocution containing a stimulating lead essay on the relationship between law and violence by one of the key third-generation Frankfurt School philosophers, Christoph Menke, and engaged responses by a variety of influential critics.

Paradigms of anthropology -- Evolution-hominization-anthropology -- Philosophical anthropology -- Anthropology in the historical sciences: historical anthropology -- Cultural anthropology -- Historical cultural anthropology -- Core issues of anthropology -- The body as a challenge -- The mimetic basis of cultural learning -- Theories and practices of the performative -- The rediscovery of rituals -- Language-the antinomy between the universal and the particular -- Images and imagination -- Death and recollection of birth -- Future prospects.

Guidelines recommend a ‘do-not-resuscitate’ code status for inpatients in which cardiopulmonary resuscitation attempts are considered futile because of low probability of survival with good neurological outcome. We retrospectively assessed the prevalence of DNR code status and its association with presumed CPR futility defined by the Good Outcome Following Attempted Resuscitation score and the Clinical Frailty Scale in patients hospitalised in the Divisions of Internal Medicine and Traumatology/Orthopedics at the University Hospital of Basel between September 2018 and June 2019. The definition (...) of presumed CPR futility was met in 467 of 2889 patients. 866 patients had a DNR code status. In a regression model adjusted for age, gender, main diagnosis, nationality, language and religion, presumed CPR futility was associated with a higher likelihood of a DNR code status. In the subgroup of patients with presumed futile CPR, 144 of 467 had a full code status, which was independently associated with younger age, male gender, non-Christian religion and non-Swiss citizenship. We found a significant proportion of hospitalised patients to have a full code status despite the fact that CPR had to be considered futile according to an established definition. Whether these decisions were based on patient preferences or whether there was a lack of patient involvement in decision-making needs further investigation. (shrink)

This article develops an assessment of the present-day European crisis management, referring to Wolfgang Streeck’s recent interpretation of the European ‘consolidation state’ as an attempt to install a ‘Hayekian’ regime of liberalized transnational markets. This article arrives at a diagnosis different from Streeck’s: if there has been a ‘Hayekian’ regime, it had already developed after the collapse of the Bretton Woods system in 1973 and the subsequent dismantling of capital controls in the USA and Europe. As it appeared in the (...) financial crisis of 2007–2008, the ultimate practical test of the Hayekian vision was dramatically negative. European crisis management, as it is still largely occupied with the imperative to maintain the solvency of troubled Euro states vis-à-vis the capital markets, is not following a Hayekian script. Rather, it is confronted with the challenge of removing the debris of the collapse of the former Hayekian regime, taking the form of zombie banks and large uncovered capital claims. To master this challenge, not only intact European institutions and transnational cooperation in Europe would be required, but also much more democratic pressure from below. (shrink)

Heuristics make decisions not only fast and frugally, but often nearly as well as “full” rationality or even better. Using such heuristics should therefore meet health care standards under liability law. But an independent court often has little chance to verify the necessary information. And judgments based on heuristics might appear to have little legitimacy, given the widespread belief in formal rationality.