RESUMOO problema principal deste trabalho é realizar algumas considerações sobre o problema filosófico da normatividade, tal como ele aparece na obra Wittgenstein on Rules and Private Language, de Saul Kripke (1982). Para tanto, breves considerações sobre o argumento e a resposta céticos do Wittgenstein de Kripke, associadas a considerações sobre fundacionismo e sobre questões constitutivas referentes à normatividade, serão realizadas. Ao final, o texto discutirá brevemente perspectivas sobre como elementos que caracterizam a normatividade poderiam ser explicados adotando-se a via disposicional.AbstractThe (...) main problem of this work is to make some considerations about the philosophical problem of normativity, as it appears in Saul Kripke’s Wittgensensein on Rules and Private Language (1982). To that end, brief remarks on Kripke’s skeptical argument and skepticism, together with considerations of foundationalism and constitutive questions about normativity, will be made. In the end, the text will briefly discuss perspectives on how elements that characterize normativity could be explained by adopting the dispositional path. (shrink)

Kelsen wrote a book, much less known than his Reine Rechtslehre (Pure Theory of Law), called Was ist Gerechtigkeit (What is Justice), in which he attempts to show how and why several theories of justice, formulated by authors ranging from Greece to European Illuminism, are wrong. One of those concepts is Aristotle’s, as exposed in his Nichomachean Ethics. In this article, I argue that in order to show Aristotle wrong, Kelsen misinterprets his theory, then ignores the practical consequences it implies. (...) I attempt to demonstrate that, although highly influenced by the (retrograde) mores of his time, Aristotle’s theory can be useful to us today, which Kelsen denies. Finally, I present a challenge regarding one point raised by Kelsen which is particularly hard to reply. (shrink)

This paper analyses the questions on the science of the soul and on the immortality of the soul in two commentaries on Aristotle’s De anima that subsist in the manuscripts of the teaching of philosophy in Coimbra in the sixteenth-century. The paper shows that the positions of the two commentators – Petrus Fonsecae (attr.) and Christophorus Gilli – are in total opposition, concerning either the commentary tradition on Aristotle’s De anima or the theories on the soul they assume. Focused on (...) unpublished and less studied sources this research brings to light some innovative aspects of the teaching of philosophy in Coimbra. We thus suggest that the manuscript sources of the period be reassessed and studied in comparison to the published works. (shrink)

This work consists of the first lipogrammatic translation and the first ever made into the Portuguese language of Book VII of the work _De aetatibus mundi et hominis_, credited to the late and African writer Fulgentius, the Mytographer. _De aetatibus_ is a consecutive lipogram that has a prologue and other 14 Books, with constriction in the initial 14 letters of Fulgentius’ alphabet. In this seventh section of the work, Fulgentius discusses the biblical age of the judges, avoiding the use of (...) lexical units containing the letter 'g', which was cultivated in the proposed translation text, which was developed from the critical edition by Rudolf Helm. (shrink)

Tradução de excertos de Diógenes Laércio referentes à vida de Di´ógenes, filósofo cínico, e Hipárquia.

Abstract:This article analyzes some of the issues raised by historians after turning to computers for historical research in the 1960s and 1970s. The main point is to enrich this context by looking into the debates computer programmers were having in their own field at the same time. In particular, the use of formal languages to enhance the theoretical basis of both practices is discussed. A second point, the debates in programming, is also highlighted: as historians were turning to computer programming, (...) programmers were becoming historians of their own practice, engaged in methodological discussions on how to write their history. (shrink)

Patrimônio de Fé e Religiosidade: os Bens Culturais inseridos na Festa do Senhor dos Passos em São Cristóvão, Sergipe, Brasil. (Heritage of Faith and Religiosity: Cultural Objects inserted on the Festival of Senhor dos Passos in São Cristóvão) - DOI: 10.5752/P.2175-5841.2013v11n31p1018 O conceito de Bens Culturais de uma localidade vem passando por novos paradigmas quanto à abrangência e relevância. Nesse âmbito, além do Patrimônio Material de ruas, praças, igrejas, objetos artísticos e históricos, o discurso e ações dos órgãos (...) oficiais e da comunidade, devem também se pautar pela valorização das produções imateriais da cultura. Esses elementos envolvem os sujeitos e os sons produzidos por eles, seus ofícios, memórias, festas e religiosidade. Nesse sentido, o presente artigo visa analisar os Bens Culturais que compõem o cenário da celebração do Senhor dos Passos e descrever os seus valores histórico, religioso e artístico. A metodologia utilizada foi: pesquisa bibliográfica, documental e de campo. Após as três etapas da pesquisa e observação no local, constatado que a Festa do Senhor dos Passos em São Cristóvão possui elementos patrimoniais conectados que a transforma em um evento vinculado à identidade cultural-religiosa da região. Alguns desses elementos já são tombados nos níveis estadual, nacional e mundial, enquanto que outros, embora não reconhecidos pelos órgãos oficiais de salvaguarda do Patrimônio, são valorizados pela comunidade no que concerne a afetividade, memória, dádiva e pertencimento: Patrimônios de Fé, Religiosidade e Culto em Sergipe. Palavras-chave : Patrimônio Cultural. Festa. Religiosidade. Senhor dos Passos. São Cristóvão (Sergipe).The concept of cultural property that belongs to one locality has been going through new paradigms regarding the scope and relevance. In this context, in addition to material assets (streets, squares, churches and historical-artistic objects) the speech and actions of official bodies and the community, should also be guided by the appreciation of intangible productions. Such elements involve the subjects and the sounds produced by them, their crafts, memories, parties and religiosity. In this way, this article aims at analyzing the aspects that make up the scene of the festivities of Senhor dos Passos as a Cultural object and describes its historical, religious and artistic values. The methodology used was the bibliographic, documental and field research. After the three stages of research and on-site observation, it was found that the Festival of Senhor dos Passos in São Cristóvão owns connected heritage elements which turn it into an event linked to the religious-cultural identity of the region. Some of these elements are already safeguarded statewide and at national and global levels, while others, though not recognized by the official bodies of safeguarding of heritage are valued by the local community by affection, memory, donation and belongingness: Heritage of Faith, Religiosity and cult in Sergipe. Keywords : Cultural Heritage. Festivity. Religiosity. Senhor dos Passos. São Cristóvão (Sergipe). (shrink)

ARAGÃO, Ivan Rêgo. “ Vinde todas as pessoas, e vede a minha dor ”: A Festa/Procissão ao Nosso Senhor dos Passos como Atrativo Potencial Turístico em São Cristóvão-Sergipe-Brasil. 2012. 198f. Dissertação (Mestrado) Cultura e Turismo – Universidade Estadual de Santa Cruz (UESC), Ilhéus-BA. Palavras-chave: Turismo Cultural-Religioso Católico. Religiosidade Popular. Festa do Senhor dos Passos. Keywords: Catholic Religious-Cultural Tourism. Popular Religiosity. Party of Lord of the Steps.

Normal 0 21 false false false PT-BR X-NONE X-NONE MicrosoftInternetExplorer4 As festas realizadas pela Igreja Católica foram os primeiros eventos sociais no período do Brasil colônia, agregando pessoas de classes sociais distintas, mesclando as diferentes culturas e etnias. Estas foram motivo de congraçamento, mas também de pelejas e controle social realizado pela Igreja e Estado Português. Atualmente no Brasil, as festas católicas deslocam uma grande quantidade de pessoas no período dos seus acontecimentos. Além de atrativos turísticos, as celebrações religiosas no (...) país são também patrimônio imaterial e estão inseridas dentro da cultura "do festejar" dos brasileiros. Esse presente artigo tem por finalidade abordar aspectos da Procissão ao Nosso Senhor dos Passos na cidade sergipana de São Cristóvão. A metodologia utilizada foi a pesquisa bibliográfica, com discussão no campo teórico sobre Barroco, Festa Devocional, Tradição, Religiosidade, Procissão, Turismo Religioso, Cultura e Identidade. Também foi realizada a pesquisa de campo, com observação direta. Com esse estudo, ficou perceptível que, como território distante de Portugal, as festas religiosas do Brasil tomaram uma dinâmica própria, absorvendo elementos profanos e se resignificando através do apelo popular. Palavras-chave: Turismo Religioso; Catolicismo; Festa; Nosso Senhor dos Passos.The feasties held by the Catholic Church were the first social events during the period of colonial Brazil, bringing people from different social classes, merging the different cultures and ethnicities. These were the subject of harmony, but also of struggles and social control held by the Church and the Portuguese State. Currently in Brazil, the Catholic party moving a lot of people in the period of their events. Apart from tourist attractions, religious celebrations in the country are also intangible heritage and culture are embedded within "the feast" of Brazilians. This present article seeks to address aspects of the Procession of " Nosso Senhor dos Passos " the city of São Cristóvão state of Sergipe. The methodology used was literature, with discussion in the theoretical field of Baroque, Devotional Feast, Tradition, Religion, Procession, Religious Tourism, Culture and Identity. We also carried out field research, with direct observation.With this study, it was noticeable that, as distant territory of Portugal, the religious feasties in Brazil have taken a very dynamic, absorbing the profane elements and reframing through popular appeal. Key words: Religious Tourism; Catholicism; Feast; Nosso Senhor dos Passos. (shrink)

Quatro painéis de muito boa pintura, representando aspectos da vida e martírios dos Santos Mártires de Lisboa, Veríssimo, Máxima e Júlia, estão patentes no Museu Carlos Machado, em Ponta Delgada, nos Açores.Obras nunca estudadas antes de 2001, embora referenciadas documentalmente já no século XIX, permaneceram em colecções particulares até aos anos sessenta do século XX, quando foram doadas ao museu açoriano, onde se encontram em bom estado de conservação. Nunca dali saíram, a não ser um dos painéis para a XVII (...) Exposição Europeia de Arte, Cultura e Ciência (núcleo da Casa dos Bicos) e outro painel, em 1992, para uma exposição em Génova. As obras, de relativamente pequenas dimensões, são muito ricas em aspectos iconográficos e de caracterização de ambientes. Datáveis da década de 30 do século XVI, têm sido atribuídas ao pintor Garcia Fernandes e, mais recentemente, a Cristóvão de Utreque, um dos mestres que foi referenciado como eventual colaborador dos chamados Mestres de Ferreirim: Cristóvão de Figueiredo, Gregório Lopes e Garcia Fernandes.Muito interessante, no entanto, é a iconografia das paisagens urbanas de duas das pinturas, mas a vida e os martírios dos santos não acompanham o que se conhecia da literatura do tempo. (shrink)

Corria o ano de 2007 quando o jornalista britânico Peter Trickett publicou na Austrália um livro no qual atribuía a descoberta da Austrália ao português Cristóvão de Mendonça, ainda durante a primeira metade do século XVI. Já nos anos setenta do século XX tinha havido uma acalorada discussão entre historiadores acerca da eventual descoberta da Austrália por portugueses, mas o assunto tinha ficado adormecido durante algumas décadas. Quando em 2008 se publicou, em Portugal, Para Além de Capricórnio. Como os (...) navegadores portugueses descobriram e cartografaram secretamente a costa da Austrália e da Nova Zelândia, 250 anos antes da chegada do Capitão Cook, a tradução do livro de Trickett para português, o Museu da Ciência da Universidade de Coimbra reuniu especialistas de diversas áreas para discutirem o tema. No presente livro encontram-se reunidas algumas das contribuições desse colóquio, Portugueses na Austrália. (shrink)

O Kenkon bensetsu (Tratado e Crítica sobre a Terra e os Céus) é a primeira exposição sistemática sobre os princípios astronómicos e cosmológicos ocidentais que se encontra vertida para japonês. Este texto, composto no Japão por volta de 1650, pelo ex-jesuíta Cristovão Ferreira. consiste na versão japonesa de um Tratado de Esfera ocidental. com abundantes comentários e críticas por um erudito confucionista. No Kenkon bensetsu temos. assim, a circunstância rara de poder analisar, lado a lado, alguns conceitos fundamentais do pensamento (...) ocidental e o modo como foram recebidos pelo pensamento japonês do século XVII. Trata-se portanto de um documento de excepcional valor para se avaliar o intercâmbio cultural e científico entre a Europa e o Extremo Oriente nos séculos XVI-XVII, e é um dos testemunhos mais eloquentes e significativos da influência portuguesa no Japão. /// The Kenhon bensetsu (Treatise and Critic on Earth and Heavens) is the first systematic explanation of the astronomical and cosmological western principles that is translated to japanese. This text was composed in Japan about 1650 by the former Jesuit Cristóvão Ferreira, and is a japanese version of a western Sphere Treatise, including many commentaries and critics by a erudite confucionist. Thus, we have in Kenhon hensetsu the rare possibility to be able to analyse, side by side, both some fundamental concepts of western thought and the way they were received by the XVIIth century japanese thought. This is, therefore, a document of an exceptional relevance in order to evaluate both the scientific and the cultural interchange between Europe and the Far East during the XVIth and the XVIIth centuries. It is also one of the most important and significant testimonies of the portugues influence in Japan. (shrink)

Nesta coletânea de sete conferências apresentadas nos últimos dez anos em eventos literários, universidades e na Academia Brasileira de Letras, e revisadas especialmente para esta edição, Cristovão Tezza discute a criação literária sob uma ampla gama de temas, que abarcam desde a relação da literatura com a psicanálise até as fronteiras entre a ficção, a biografia e o ensaio. Em linguagem clara e pontuada pelo humor, com um rigor conceitual que passa longe do jargão acadêmico, o premiado autor do romance (...) O filho eterno fala de seu processo criativo, das origens de seu desejo de se tornar escritor, dos pressupostos éticos da literatura, do sentido da ficção no mundo contemporâneo e das contingências históricas, políticas e culturais de sua geração. (shrink)

That about sums up what is wrong with Clark's view.

This paper argues that AI follows classical versions of epistemology in assuming that the identity of the knowing subject is not important. In other words this serves to `delete the subject''. This disguises an implicit hierarchy of knowers involved in the representation of knowledge in AI which privileges the perspective of those who design and build the systems over alternative perspectives. The privileged position reflects Western, professional masculinity. Alternative perspectives, denied a voice, belong to less powerful groups including women. Feminist (...) epistemology can be used to approach this from new directions, in particular, to show how women''s knowledge may be left out of consideration by AI''s focus on masculine subjects. The paper uncovers the tacitly assumed Western professional male subjects in two flagship AI systems, Cyc and Soar. (shrink)

Since Kripke's attack on Nozick's Tracking Theory of knowledge, there has been strong suspicion that tracking theories are false. We think that neither Kripke's arguments and examples nor other recent attacks in the literature show that the tracking theories are false. We cannot address all of these concerns here, but we will show why some of the most discussed examples from Kripke do not demonstrate that the tracking theories are false.

Anselm inherited a Platonizing approach to philosophy from Augustine and Boethius. But he characteristically reworked what he found in their texts by questioning and disputing it into something more rigorous. In this paper, I compare and contrast Anselm’s treatment of the trope ‘evil is nothing, not a being’ withBoethius’s use of it in The Consolation of Philosophy. In the first section, I expose a fallacious argument form common to them both: paradigm Fness is identical with paradigm Gness; X participates in (...) paradigm Fness and so is F; therefore, X participates in paradigm Gness and so is G. In the second section, I contrast Philosophy’s “strong medicine”—‘evil is nothing,’ ‘evil-doings are nothing,’ ‘evil humans do not exist’—with Anselm’s development of the point that injustice is a privation and so parasitic on the beings that are deprived. By contrast with Boethius, Anselm emphasizes that the willinstrument, will-power, the will’s action and turnings are something and so from God. Likewise, Anselm insists—pace Boethius—that Adam’s fallen race is still the human race. In the final section, I turnto Anselm’s distinction between injustice (iniustitia) and disadvantage (incommoda), his concession that some disadvantages are something, and his explanation of happiness in terms of advantage or bona sibi. For Anselm, happiness and justice break apart, so that it is possible in this world for the just to lack advantage. Moreover, in the world to come, the damned will suffer radical deprivation—not only of the justice, which they deserted, but of advantages. I contrastthis with Boethius’s insistence (based on the argument in section I) that virtue suffices for happiness and vice for unhappiness, and that there is no such thing as bad fortune. I conclude by pondering why Anselm treated disadvantage as a something rather than as a misfit between somethings. (shrink)

This paper is a response to Henk ten Have's Genetics and Culture: The Geneticization thesis . In it, I refute Ten Have's suggestion that geneticization is not the sort of process that can be measured and commented on in terms of empirical evidence,even if he is correct in suggesting that it should be seen as part of ‘philosophical discourse’. At the end, I relate this discussion to broader debates within bioethics between the social science and philosophy, and suggest the need (...) for philosophical approaches to take the social sciences seriously. (shrink)

Embodied cognition is sweeping the planet. On a non-embodied approach, the sensory system informs the cognitive system and the motor system does the cognitive system’s bidding. There are causal relations between the systems but the sensory and motor systems are not constitutive of cognition. For embodied views, the relation to the sensori-motor system to cognition is constitutive, not just causal. This paper examines some recent empirical evidence used to support the view that cognition is embodied and raises questions about some (...) of the claims being made by supporters. (shrink)

This chapter contains sections titled: Dynamical Systems Theory and Coupling Haugeland's Theory of Systems and the Coupling of Components Clark's Theories of Systems and Coupling Conclusion.

This paper considers the ways that Information Ethics (IE) treats things. A number of critics have focused on IE’s move away from anthropocentrism to include non-humans on an equal basis in moral thinking. I enlist Actor Network Theory, Dennett’s views on ‹as if’ intentionality and Magnani’s characterization of ‹moral mediators’. Although they demonstrate different philosophical pedigrees, I argue that these three theories can be pressed into service in defence of IE’s treatment of things. Indeed the support they lend to the (...) extension of moral status to non-human objects can be seen as part of a trend towards the accommodation of non-humans into our moral and social networks. A number of parallels are drawn between philosophical arguments over artificial intelligence and information ethics. (shrink)

This volume is a collection of original essays focusing on a wide range of topics in the History and Philosophy of Science. It is a festschrift for Peter Machamer, which includes contributions from scholars who, at one time or another, were his students. The essays bring together analyses of issues and debates spanning from early modern science and philosophy through the 21st century. Machamer’s influence is reflected in the volume’s broad range of topics. These include: underdetermination, scientific practice, scientific models, (...) mechanistic explanation in contemporary and historical science, values in science, the relationship between philosophy and psychology, experimentation, supervenience and reductionism. (shrink)

The theory of mind (ToM) deficit associated with autism has been a central topic in the debate about the modularity of the mind. Most involved in the debate about the explanation of the ToM deficit have failed to notice that autism’s status as a spectrum disorder has implications about which explanation is more plausible. In this paper, I argue that the shift from viewing autism as a unified syndrome to a spectrum disorder increases the plausibility of the explanation of the (...) ToM deficit that appeals to a domain-specific, higher-level ToM module. First, I discuss what it means to consider autism as a spectrum rather than as a unified disorder. Second, I argue for the plausibility of the modular explanation on the basis that autism is better considered as a spectrum disorder. Third, I respond to a potential challenge to my account from Philip Gerrans and Valerie Stone’s recent work (Gerrans, Biol Philos 17:305–321, 2002; Stone and Gerrans, Trends Cogn Sci 10:3–4, 2006a; Soc Neurosci 1:309–319, 2006b; Gerrans and Stone, Br J Philos Sci 59:121–141, 2008). (shrink)

The twelfth century philosopher-theologian Fakhr al-Dīn al-Rāzī is well known for his critique of Avicennan metaphysics. In this paper, I examine his critique of Avicenna's physics, and in particular his rejection of the Avicennan and Aristotelian theory of place as the inner boundary of a containing body. Instead, Fakhr al-Dīn defends a definition of place as self-subsisting extension, an idea explicitly rejected by Aristotle and Avicenna after him. Especially in his late work, theMaṭālib, Fakhr al-Dīn explores a number of important (...) philosophical issues with reference to this theory of place, including the principle that two indiscernible things must be identical and the idea that motion and rest are always relative.RésuméLe philosophe-théologien du XIIesiècle Fakhr al-Dīn al-Rāzī est bien connu pour sa critique de la métaphysique avicennienne. Nous examinons, dans cet article, sa critique de la physique d'Avicenne, et en particulier son rejet de la théorie avicennienne et aristotélicienne du lieu – lieu comme limite interne du corps englobant. Alternativement, Fakhr al-Dīn défend une théorie du lieu comme extension auto-subsistante, doctrine explicitement révoquée par Aristote et Avicenne à sa suite. En particulier dans son œuvre tardive, lesMaṭālib, Fakhr al-Dīn explore plusieurs questions philosophiques importantes en rapport avec cette théorie du lieu, dont: le principe voulant que deux choses indiscernables soient identiques, et l'idée selon laquelle mouvement et repos sont toujours relatifs. (shrink)

This paper is devoted to a fascinating passage in Faḫr al-Dīn al-Rāzī (d. 1210), in which he argues that non-human animals have rational souls. It is found in his Mulaḫḫaṣ fī l-manṭiq wa-l-ḥikma (Epitome on Philosophy and Logic). Following a discussion of the afterlife, Faḫr al-Dīn suggests that animals should, like humans, be capable of grasping universals, and that they are aware of their own identity over time. Furthermore, animal behavior shows that they are capable of rational planning and problem-solving. (...) We contextualize these arguments with reference to Faḫr al-Dīn’s other philosophical works, and also compare the considerations he raises to ideas found in modern-day animal ethics, drawing here especially on the work of Mark Rowlands. The paper concludes with a translation of the passage. (shrink)

This essay explores Werner Hamacher’s suggestion that the realm of “philology” lies epékeina tes ousías. I suggest that for him “philology” is concerned with what, according to Plato, generates meaning without itself being generated, and that in his work this “beyond being” is often mediated in terms of caesura. After a brief engagement with a conversation of sorts between Hamacher and Jacques Derrida, in which the view of his “philology” as mostly derivative of Derrida’s work is rejected, the essay returns (...) to Hamacher’s discussion of caesura as what constitutes the very possibility of language. The final section focuses on Hamacher’s engagement with Walter Benjamin and Paul Celan and his suggestion that Dichtung (poetry) is the first philology. The essay concludes by arguing that Hamacher’s philology opens up new ways of thinking about thinking, as well as about the relationship between literature and philosophy. (shrink)

Herbert Davidson's critique of my thesis regarding the relation between Averroes' Middle and Long commentaries on De anima contrasts my reading and translation of Middle Commentary passages with his own. I leave it to the informed reader to judge whether one translation is more “neutral” than the other, excluding the specific denotation which I give to sharh, which is the point at issue.

El siguiente trabajo forma parte de un estudio más amplio sobre el tiempo y la eternidad en Confesiones de Agustín de Hipona. Esta ocasión permite sólo ocuparme de los primeros ocho libros, es decir, hasta su relato de la conversión al cristianismo como hito radical. Me ocuparé para los efectos de una reflexión gradual, exclusivamente de los pasajes donde nuestro autor en su relato del tiempo vivido nos ofrece textos que, coherentes con la obra entera, muestran cómo está presente la (...) tensión entre tiempo y eternidad. No se pretende recorrer las etapas biográficas de Agustín, sino mostrar cómo en el intento de comprensión que se da en la conciencia de nuestro autor aparece la experiencia tanto del tiempo como de la eternidad.This paper is part of a larger study of time and eternity in Agustín de Hipona's Confessions. This opportunity helps deal with only the first eight books, that is, until his account of the conversion to Christianity as a radical milestone. With this purpose, this paper presents a gradual reflection upon only the passages where De Hipona, in his account of the time lived, offers some texts that, coherent with all his works, show how the tension between time and eternity is present. De Hipona's biography is not the subject of this paper but the way in which his experience of both time and eternity emerges in his conscience in his attempt to comprehend them. (shrink)

This book rethinks the discussion of sport as a cinematic subject. Arguing for the vitality of the sports film as distinctively 'modern' genre, the book looks at its innovative potential to capture twentieth- and twenty-first-century sport in all its complexity. Written in an accessible style and illustrated throughout, the book integrates work and ideas from film studies with thinking from sports psychology, philosophy, data theory and ecocriticism. In its detailed analyses of a wide-ranging group of films, the book shows how (...) film, from fictional works to biopics to experimental documentaries, can illuminate individual sporting experience, as well as sport's wider place in modern life. (shrink)

Munich-based "03 Architects" have in recent years developed a distinctive way of working for urban spaces. No matter if the task is a warehouse for building materials, a kindergarden, or planning an entire new neighbourhood, "03 Architects " designs always look closely at the narrative qualities of the city. For this book the architects have invited the photographer Walter Mair for a dialogue on their work, concepts and methods. Mair documents "03 Architects " work with great sensitivity for their ideas, (...) but also for the context which the buildings reflect and enable, and thereby reaches beyond the classic architectural documentation. The architects respond to Mair s images in brief, associative texts. An introductory essay on the fundamental questions and problems of architectural photography by the renowned architectural critic and curator Hubertus Adam rounds out this book with its particular haptic and manufacturing quality. ". (shrink)

The interaction between Zaydism and Muʿtazilism, which is claimed to date back to the formation periods, took place when Zaydī scholars studied Muʿtazilite thought in Baghdad intensively and directly from the Mu'tazilite theologian Abū ʿAbd Allāh al-Baṣrī as part of the curriculum, and especially the Basra school of Muʿtazila was influential in the theological thoughts of the Zaydis of Tabaristan/Hazar. In this process, Zaydī scholars such as al-Muʾayyad bi-llāh Aḥmad b. al-Ḥusayn al-Hārūnī and al-Nāṭiq bi-l-Ḥaqq Abū Ṭālib Yaḥyā b. al-Ḥusayn (...) took lessons from the Mu'tazilite theologian Abū ʿAbd Allāh al-Baṣrī in Baghdad. In the same period among the Zaydī scholars who studied theology from Abū ʿAbd Allāh al-Baṣrī and deliberated with him was Imam al-Mahdī li-Dīn Allāh Abū ʿAbd Allāh b. al-Dāʿī, who has been one of the important figures Zaydī-Muʿtazilī interaction can be pursued. Ibn al-Dāʾī, who has detailed information both his political life and scholarly activities in classical sources, wrote many works in the fields of theology and fiqh, but most of his studies have not survived to the presdent day or have been lost, except for the treatise al-Dāʿī, Ḥaqāʾiq al-Aʿrâḍ, which was identified and confirmed as belonging to Ibn al-Dāʾī, with the discovery of a collection of Zaydī-Muʿtazilite studies. In his only extant work, Ḥaqāʾiq al-Aʿrâḍ, Ibn al-Dāʾī classified the accidents on the basis of different criteria and dealt with their realities and states in accordance with the division and evaluation of accidents in later Muʿtazilite sources. This study is one of the rare studies known to have been written on the subject, which contains very detailed division of accident. The publication of this work is important both for the elucidation of the Zaydiyya-Muʿtazilite interaction in the relevant period and for a better understanding of the early theology's understanding of existence. This article will present an analysis of Ibn al-Dāʾī's treatise Ḥaqāʾiq al-Aʿrâḍ and its critical edition using three different manuscript copies. The publication of this study on accidents, one of the most fundamental topics of kalām, will contribute to the understanding of the holistic theological systems of Zaydiyya-Muʿtazila. With the publication of this work, it will be revealed that the interaction between Zaydiyya and Mu'tazila in the 4th/10th century on the subject of accidents was quite intense. (shrink)

필자의 문제의식은 간단하다. 십이연기의 무명을 사성제에 대한 무지라고 한다면, 사성제를 알면서도 무명을 끊지 못하는 경우를 어떻게 설명할 것인가이다. 이를 위해서 붓다가 깨달음을 이루게 되는 삼명을 통해서 무명을 검토하고자 한다. 우선 무명의 대상과 관련해서 무명은 사성제에 대한 무명, 윤회에 대한 무명으로 나누어 볼 수 있다. 전자는 논리적 해석, 후자는 전통적 해석으로 불린다. 윤회에 대한 무명은 붓다의 깨달음을 기술하는 과정에서 주로 삼명과 함께 사용된다. 삼명 가운데 숙명지와 사생지는 나와 모든 중생의 윤회 과정과 현실을 명확히 아는 것이고, 누진지는 윤회 과정에서의 번뇌 즉 루를 (...) 다한 것을 아는 것이다.BR 포괄적 관점에서 무명은 시간적으로는 모든 과거생의 무명, 공간적으로는 모든 중생의 무명을 말한다. 이는 삼명의 반대인 삼무명(三無明) 전체를 말한다고 할 수 있다. 본래적 관점에서 무명은 번뇌라고 정의할 수 있고, 욕루, 유루, 무명루의 세 가지 번뇌 가운데 무명루(無明漏)에 해당한다고 할 수 있다. 이렇게 되면 무명을 ‘알려지지 않은 미세한 번뇌’로 정의할 수 있을 것이다. 이는 삼명 가운데 핵심이 누진지이고, 누진지 가운데 핵심이 루에 있고, 루 가운데 핵심이 무명루라는 것에 기인한다. 알 수 없는 수많은 미세한 번뇌 가운데 하나 또는 다수가 십이연기의 첫 번째 각지인 무명이 된다. 십이연기의 무명, 행, 식까지의 연기과정은 ‘알지 못하는 미세한 번뇌로 인해서 신구의 세차원에서 조작된 기억’으로 해석할 수 있다. 그리고 삼명을 수행의 방법론의 차원에서 윤회를 밝히고, 중생과 나의 삶의 본질을 알고, 번뇌로부터 맑아지는 것으로 볼 수 있다. 이는 숙명지, 사생지, 누진지와 연관된 방법론이라고 할 수 있다. (shrink)

This paper proposes a novel method for identifying the public evaluative standards that contribute to the classification of certain conditions as mental disabilities. Public evaluative standards could contribute to ascertaining disabilities by outlining characteristics whose presence beyond a threshold is fundamentally important for the life of a person and whose absence or reduced occurrence constitutes a disability. Additionally, they can participate in determining disabilities by delineating particularly grave difficulties, impairments, or incapacities. Our method relies on a model of public justification (...) of evaluative standards that is inspired by Gerald Gaus’s theory of public reason. Thus, our approach recommends the justification of evaluative standards through sound deliberative routes from reasons accessible to all persons who participate in the process of justification and the convergence of what is justified in this way to each of them. We deem that disabilities could be caused both by problems in the internal characteristics of a person as well as by unfairness or a lack of hospitality in external circumstances. This is why the method of justification is applied to the assessment of those circumstances as well. If social or environmental circumstances cannot be justified through the convergence of reasons accessible to all persons involved in the process of justification, we have reasons to exclude the presence of a disability and ascertain the presence of inadequate external conditions. (shrink)

It is relevant to interpret the perception that students with disabilities, teachers, and managers have about an inclusive educational program, to identify and describe the facilitators and barriers during the training of those students; analyze the relevance of the inclusive program from the perceptions of the participating actors; and assess the program's supports from the perception of students with disabilities. This is a mixed investigation of sequential design and phenomenological approach carried out through surveys and in-depth interviews with the actors.

This chapter argues that traditional philosophy of mind turns on misrepresenting the I-you-relationship as a subject-object-relationship. This leads to interminable paradox and makes accounting for interpersonal understanding, the heart of human intelligibility, impossible. Detailing the absurdity of inferentialist accounts of understanding others, I show how this understanding is an essentially moral matter, that is, in itself a form of openness to and engaged caring for the other. For example, the very perception of suffering as suffering is already a form of (...) compassion. Failures to act compassionately and, more generally, apparent failures to understand others, are forms of repressing one’s own caring-understanding, rather than mere absences of understanding. The confused subject-object-perspective in philosophy arises from and mirrors the moral-existential confusion in everyday life created through repression. (shrink)

Epistemic possibilities are relative to bodies of information, or perspectives. To claim that something is epistemically possible is typically to claim that it is possible relative one’s own current perspective. We generally do this by using bare, unqualified epistemic possibility (EP) sentences, ones that don’t mention our perspective. The fact that epistemic possibilities are relative to perspectives suggests that these bare EP sentences fall short of fully expressing propositions, contrary to what both contextualists and relativists take for granted. Although they (...) rightly reject propositional invariantism, the implausible view that a bare EP sentence expresses the same classical (absolutely true or absolutely false) proposition in any context, they maintain that a change in perspective shifts either the sentence’s propositional content (to a proposition involving a different perspective) or its truth-value (the same perspectivally neutral proposition now evaluated from a different perspective). I deny that the semantic contents of bare EP sentences shift at all. But I also deny that these contents have truth-values. Rather, according to the radical invariantism I defend, these contents are not full-fledged propositions but merely propositional radicals. Only explicitly relativized EP sentences manage fully to express propositions, and these perspective-involving propositions are the only EP propositions there are. Nevertheless, bare EP sentences are perfectly capable of being used to assert EP propositions, because utterances of them implicitly allude to the relevant perspective. Various problem cases challenge radical invariantism to explain pragmatically which perspective is read into the utterance of a given bare EP sentence. Unlike contextualism and relativism, it can do this without having to resort to any semantic bells and whistles.. (shrink)

This paper compares two influential but conflicting contemporary models of politics as an activity: those of Hannah Arendt and Alain Badiou. It discovers the fundamental difference between their approaches to politics in their opposing evaluations of the contemporary political significance of the legacy of Plato, Platonism, and the Platonic Idea. Karl Popper’s and Arendt’s analyses of the inherently ideological nature of totalitarianism are contrasted with Badiou’s vindication of an ideological “politics of the Idea.” Arendt and Badiou are shown to share (...) an understanding of politics as a realm for the human deployment of novelty and world-transformation. Their key disagreement concerns the form of activity that accomplishes this deployment. For Arendt, political activity has the basic form of noninstrumental and nonteleological action (praxis), devalued by the Platonic tradition of political philosophy. Badiou, by contrast, follows Plato in regarding politics essentially as a process of production (poiēsis) oriented to an ideal end. (shrink)

Politics in Golden Age Denmark was largely an affair of liberal and conservative elites wrestling with the emergent phenomena of the “common man.” Denmark's bloodless revolution of 1848 led to a nationalist civil war and to the creation of a People's Church. The heightened fervor surrounding questions of nation and church forms the context within which Kierkegaard wrote. In particular, Kierkegaard set himself against Grundtvig and Martensen. These churchmen were public figures with a political voice. Kierkegaard's arguments against these and (...) other influential “world historians” reveal how his political imagination is worked out in the related areas of history, the moment, identity, and the common man. Crucial planks in the Kierkegaardian platform such as living in the present, the subjective critique of systematizing objectivity, and the single individual against the crowd, all had—and were seen to have—political implications for the common man in Denmark's Golden Age. (shrink)

Resumo: A finalidade deste artigo é bastante pontual e específica: evidenciar os problemas do tratamento acrítico dado à psicologia por Brian Leiter em seu recente Moral Psychology with Nietzsche. O autor inclui, sem se empenhar em qualquer discussão metodológica, a psicologia no rol do que chama de “ciências bem-sucedidas”, tomadas como i) certificadoras do m-naturalismo nietzschiano; ii) dotadas de primazia sobre a própria filosofia na determinação do que é um “raciocínio filosófico” significativo; iii) fornecedoras de um amplo e inconteste corpo (...) de evidências de que a psicologia moral de Nietzsche “está certa” em relação a teses profundamente complexas. Minha exposição consiste em mapear a construção conceitual desse m-naturalismo, e, posteriormente, evidenciar que não há, na psicologia empírica contemporânea, nada próximo da caracterização pretendida por Leiter.: This article has a very specific purpose: to highlight the problems of Brian Leiter's uncritical treatment of psychology in his recent Moral Psychology with Nietzsche. The author includes, without engaging in any methodological discussion, psychology in the list of what he calls "successful sciences" as certifiers of Nietzschean m-naturalism; ii) as endowed with primacy over philosophy itself in determining what is meaningful "philosophical reasoning"; iii) as providing a broad and uncontested body of evidence that Nietzsche's moral psychology “is right” in profoundly complex theses. My expository strategy is to map, initially, the path taken by Leiter in the conceptual construction of his m-naturalism, and, later, to show that there is nothing in contemporary empirical psychology that legitimizes Leiter’s characterization. (shrink)

The 1927 Solvay conference was perhaps the most important meeting in the history of quantum theory. Contrary to popular belief, the interpretation of quantum theory was not settled at this conference, and no consensus was reached. Instead, a range of sharply conflicting views were presented and extensively discussed, including de Broglie's pilot-wave theory, Born and Heisenberg's quantum mechanics, and Schrödinger's wave mechanics. Today, there is no longer an established or dominant interpretation of quantum theory, so it is important to re-evaluate (...) the historical sources and keep the interpretation debate open. This book contains a complete translation of the original proceedings, with background essays on the three main interpretations of quantum theory presented at the conference, and an extensive analysis of the lectures and discussions in the light of current research in the foundations of quantum theory. The proceedings contain much unexpected material, including extensive discussions of de Broglie's pilot-wave theory (which de Broglie presented for a many-body system), and a theory of 'quantum mechanics' apparently lacking in wave function collapse or fundamental time evolution. This book will be of interest to graduate students and researchers in physics and in the history and philosophy of quantum theory. (shrink)