. Many Christian theologians have proposed a universal knowledge of God implanted in all humans. Thomas Aquinas famously stated that all humans have some knowledge of God, confused though it may be. John Calvin developed this proposition in much more detail and concluded that there is a cognitive faculty in humans, the sensus divinitatis, committed to giving the cognizer knowledge of God. Independent of such theological concerns, a current movement in cognitive science proposes a radical change to the traditional boundaries (...) drawn around the human mind. Proponents of mental extension, such as Andy Clark, argue that the mind extends well beyond the body and should be approached in a much broader conceptual analysis. This essay arises from the conviction that the Extended Mind framework offers new insights into developing a cognitive understanding of the sensus divinitatis. Drawing in equal parts on current arguments for mental extension and the sensus divinitatis, the essay establishes the compatibility between the two arguments and indicates how an integration of the two can yield significant benefits for both mental extension and the sensus divinitatis: the basing of the sensus divinitatis in a specific cognitive theory that offers explanations of its functions, and the introduction of theism to the EM argument as a potentially useful component in a collaborative cognitive science effort. (shrink)

Geraud de Cordemoy, 1600-1684 -- Clerselier, 1614-1684, and Rohault, 1620-1675 -- Louis de la Chambre, 1594-1669 -- Samuel Sorbière, 1615-1670 -- Louis de la Forge and the critique of substantial forms -- Cartesian doctrine and the animal soul -- Clauberg and the development of occasionalism -- Some historical steps towards parallelism -- Cartesian refutations of Spinoza -- Matter and scientific efficiency -- Man, Thomistic and Cartesian.

Examines the philosophy of Hobbes and Spinoza and argues that to endow these philosophers with a psychology based upon the conception of physical existence is to misrepresent their work. It both indicates the resulting misrepresentations and points out the true character of their teachings.

Niniejszy esej stanowi piąty rozdział tomu The Realm of Spirit kończącego cykl The Realms of Being. Podstawą przekładu jest pierwsze wydanie dzieła: George Santayana, The Realms of Being (London: Constable and Co., Ltd., Toronto: The Macmillan Company, 1940), 67–89. -/- This essay is the fifth chapter of The Realm of Spirit volume concluding The Realms of Being series. The translation is based on the first edition of the work: George Santayana, The Realms of Being (London: Constable and Co., (...) Ltd., Toronto: The Macmillan Company, 1940), 67-89. (shrink)

This is a fully revised edition of one of the most successful volumes in the Cambridge Texts in the History of Political Thought series. Incorporating extensive updates to the editorial apparatus, including the introduction, suggestions for further reading, and footnotes, this third edition of More's Utopia has been comprehensively re-worked to take into account scholarship published since the second edition in 2002. The vivid and engaging translation of the work itself by Robert M. Adams includes all the ancillary materials (...) by More's fellow humanists that, added to the book at his own request, collectively constitute the first and best interpretive guide to Utopia. Unlike other teaching editions of Utopia, this edition keeps interpretive commentary - whether editorial annotations or the many pungent marginal glosses that are an especially attractive part of the humanist ancillary materials - on the page they illuminate instead of relegating them to endnotes, and provides students with a uniquely full and accessible experience of More's perennially fascinating masterpiece. (shrink)

This Is A New Release Of The Original 1910 Edition.

Cet article propose une réinterprétation du système des arts de Hegel. Il montre que ce système contient deux affirmations apparemment contradictoires. D’une part, Hegel soutient que les différents arts ont leurs propres potentialités et accomplissements, irréductibles les uns aux autres. D’autre part, il affirme que ces potentialités et accomplissements ne peuvent être compris que dans le cadre d’une conception d’ensemble de l’art pris en totalité. Loin de d’intégrer l’art comme un tout dans son système, Hegel combine une conception des différents (...) arts comme pratiques autonomes avec l’idée que les différents arts (en tant qu’accomplissements de ce qu’est l’art) sont des contributions au sein de contextes historico-culturels dans lesquels individus et groupes interagissent avec eux. Selon Hegel, les différents arts entrent dans des échanges dynamiques les uns avec les autres sur la base de leur enjeu commun, à savoir de fournir des impulsions productives au mouvement autonome des pratiques historico-culturelles. Les réflexions de Hegel sur l’art offrent ainsi une perspective sur l’unité hétérogène des arts. (shrink)

Interpretation of the Brahmasūtra of Bādarāyaṇa, work on Vedanta philosophy.

First published in 2002. Routledge is an imprint of Taylor & Francis, an informa company.