The intentionality of sensation -- The first person -- Substance -- The subjectivity of sensation -- Events in the mind -- Comments on Professor R.L. Gregory's paper on perception -- On sensations of position -- Intention -- Pretending -- On the grammar of "Enjoy" -- The reality of the past -- Memory, "experience," and causation -- Causality and determination -- Times, beginnings, and causes -- Soft determinism -- Causality and extensionality -- Before and after -- Subjunctive conditionals -- "Under a (...) description" -- Analysis competition--tenth problem -- A reply to Mr. C.S. Lewis's argument that "naturalism" is self-refuting. (shrink)

A commentary on Ernst Cassirer's "Metaphysics of Symbolic Forms". It offers an introduction to the metaphysical views that underlie the philosopher's conceptions of symbolic form and human culture. It also focuses on the meaning of Cassirer's claim that philosophy is not itself a symbolic form.

ABSTRACT As bioethics emerged in the 1960s and 1970s and began to have enormous impacts on the practice of medicine and research – fuelled, by broad socio‐political changes that gave rise to the struggle of women, African Americans, gay men and lesbians, and the antiauthoritarian impulse that characterised the New Left in democratic capitalist societies – little attention was given to the question of the ethics of public health. This was all the more striking since the core values and practices (...) of public health, often entailing the subordination of the individual for the common good, seemed opposed to the ideological impulses of bioethics. Of what relevance is autonomy‐focused bioethics for public health, with its mix of justifications including those that are either implicitly or explicitly paternalistic or that seek to impose strictures on individuals and communities in the name of collective welfare? To examine the deep divide between the central commitments of bioethics and the values that animate the practice of public health, we focus on a series of controversies implicating the concepts of privacy, liberty, and paternalism. Recognising the role of moral values in decision‐making was a signal contribution of bioethics in its formative period. Over the past three decades a broad array of perspectives emerged under the rubric of bioethics but individualism remains central. As we commence the process of shaping an ethics of public health, it is clear that bioethics is the wrong place to start when thinking about the balances required in defence of the public's health. (shrink)

This paper offers an interpretation of Quine's naturalized epistemology through the lens of Jaegwon Kim's influential critique of the same. Kim argues that Quine forces a false choice between traditional deductivist foundationalism and naturalized epistemology and contends that there are viable alternative epistemological projects. However it is suggested that Quine would reject these alternatives by reference to the same fundamental principles (underdetermination, indeterminacy of translation, extensionalism) that led him to reject traditional epistemology and propose naturalism as an alternative. Given this (...) interpretation of Quine, it is essential that a successful critic of naturalism also examine Quine's aforementioned principles. The divide between naturalist and nonnaturalist epistemology turns out to be defined by the divide between more fundamental naturalist and nonnaturalist approaches to semantics. (shrink)

In the study of the history of philosophy, there is a long-standing question as to whether works produced between the mid-fourteenth century and the end of the sixteenth century, the Renaissance, can be rightly understood as philosophy or as primarily literary and rhetorical in character. The latter view is prominently held by Paul Oskar Kristeller but has precedent in Hegel’s treatment of this period in his History of Philosophy. That the works of major figures of this period are essentially philosophical (...) is a view held, in quite different ways, by Ernst Cassirer and Ernesto Grassi. This essay examines the origin and nature of these views and advances a general perspective through which they may be brought together. (shrink)

The Anglican Tradition of Moral Theology Alan M. Suggate Hooker and the via media For the English who experienced the impact of the Reformation on the ...

Im Zentrum steht der Begriff des Experiments, der mit Kants Begriff der Lebendigkeit als zentralem Topos der ästhetischen Erfahrung auf die 〉Animation〈 im Film bezogen wird, insoweit beide einen lebenswissenschaftlichen Kern haben. Insbesondere in einer Auseinandersetzung mit Eisensteins Poetik des 〉Plasmatischen〈 wird die experimentelle Übertragung einer lebenswissenschaftlichen Metapher in eine Ästhetik des Films diskutiert, die von der Animation ausgeht. The paper discusses the notion of »experiment« and relates it – via Kant's concept of liveliness, which is a central topos of (...) aesthetic experience – to »animation« in film, insofar as both essentially refer to »life sciences.« Drawing upon the example of Eisenstein's poetics of the »plasmic,« the paper discusses the transferal of a metaphor from life sciences to an aesthetics of cinema based on animation. (shrink)

Interpretations of Anselm's Proslogion range between the extremes of 'rationalism' and 'fideism' because of the challenge of unifying its philosophical and devotional aspects. In this book, Bayer argues that a 'monastic interpretation' - or an interpretation that takes seriously the intellectual significance of our existential commitments - offers a powerful compromise. Through an extensive study of Anselm's spiritualty, especially as it is manifested in his letters and homiletic works, coupled with a profound study of Anselm's philosophy of language in (...) the De grammatico and Monologion, Bayer aims to reveal the Anselmian unity of life and thought, and thereby also the harmony between faith and reason. In this way, he defends the Proslogion as a unified and probative argument. (shrink)

Thora Ilin Bayer - G. W. F. Hegel, Lectures on the History of Philosophy, 1825-26. Volume II: Greek Philosophy - Journal of the History of Philosophy 45:4 Journal of the History of Philosophy 45.4 664-665 Muse Search Journals This Journal Contents Reviewed by Thora Ilin Bayer Xavier University of Louisiana Robert F. Brown, editor and translator. G. W. F. Hegel, Lectures on the History of Philosophy, 1825–26. Volume II: Greek Philosophy. Oxford: Clarendon Press, 2006. Pp. xiv + 375. (...) Cloth, $160.00. Hegel delivered his lectures on the history of philosophy nine times during his career, giving them for the first time in Winter 1805–06 in Jena prior to his publication of the Phenomenology of Spirit in 1807. He began to give them for a tenth time before his death in Berlin in 1831. Hegel.. (shrink)

Das Wort »Metakritik«, heute eine gängige philosophische Vokabel, (er-)findet der Königsberger Publizist und Schriftsteller Johann Georg Hamann (1730–1788) im Zuge seiner intensiven Auseinandersetzung mit Kants ›Kritik der reinen Vernunft‹. – Das vorliegende Buch bietet erstmals eine durchgängige, eingehende und umfassende Kommentierung der ›Metakritik über den Purismum der Vernunft‹ (1784) und ihrer Begleittexte. In seinem Sprachdenken ist Hamann ein entscheidender Vermittler zwischen dem angelsächsischen Empirismus und dem Frühidealismus in Deutschland. Über ihre spezifische Kantkritik hinaus ist Hamanns ›Metakritik‹ philosophiegeschichtlich und systematisch von (...) Interesse vor allem für die Sprach- und Religionsphilosophie. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Classification and Explanation in Aristotle’s Theory of DefinitionGreg Bayer1. introductiona problem lies at the heart of Aristotle’s theory of definition. On the one hand, Aristotle says in Topics VI.4 that “the one who defines well must define by means of genus1 and differentia” (141b25–7); indeed his view of definition most often seems to be confined to its role of picking out the definiendum by indicating the class it belongs (...) to—what can be called its “class definition.”2 But on the other hand, in Posterior Analytics II.2 he makes the pronouncement that “knowing what something is ” is the same as knowing why it is ” (90a31–2), and then goes on in II.2 and 8 to argue that definition is an, “explanation” or “explanatory principle.” How can these two notions of definition be reconciled?Short of giving the full Aristotelian solution to this problem, I hope here to suggest one way in which Aristotle’s notion of class definition—especially the reformed version presented in De Partibus Animalium I.2–4—can be shown to relate to his notion of explanatory definition in APo II. The link is his notion of scientific, “problems,” as discussed in APo II. 14 and elsewhere.3 It will turn out that a class definition in effect presents a scientific problem to the scientist which can best be solved by an explanation—ultimately by an “explanatory definition”—accounting for the attributes that form the basis of [End Page 487] class membership. Or more succinctly: the class definition presents a problem that the explanatory definition solves. Further, although the discussion in PA I is meant to be a reform of the simpler but unworkable method of arriving at the genus-differentia formula based upon, “division,” I intend to argue that an important ancillary benefit of the reformed method is that it is capable of articulating scientific problems in a much clearer way than division can. In fact, it seems very well suited to the task of presenting problems and hence to the task of searching for explanatory definitions.2. scientific problemsIn APo II. 14, Aristotle begins to outline the proper procedure for formulating scientific problems. We are told that “in order to obtain problems, we must pick out the sections 4 and divisions” of the subject we are investigating, about which we are formulating a problem (98a1–3). That is, we must learn to pick out each genus in the hierarchy of genera the subject belongs to by learning to identify the attributes associated with each of these genera. This will enable us to account for each attribute we find in the subject under investigation in terms of the genus the attribute is primarily associated with. As Aristotle explains: “Let A stand for animal, B for [an attribute] of every animal, and C, D, and E some particular animal [species]; it is clear why B belongs to D—because of A” (98a9–11).This, in a sense, shows one way a scientific problem—Why does attribute B belong to D?—can be “solved”: by finding the right “division” of D that accounts for its having B. But what is important to note here is that, in fact, our investigation only begins with this process of finding the right genus. This is simply how we “obtain” the problem, strictly speaking, not the means for ultimately solving it. Indeed the problem of accounting for why an attribute belongs to a given subject is not even completely formulated until we are able to determine the proper “division,” or genus, the attribute universally belongs to. Then we can ask the more fundamental question of why the attribute belongs to this genus, i.e., why B belongs to genus A. Now this question can be analyzed further, in terms of the other attributes of the genus. Any genus (or infima species) is, in effect, designated by a regular concomitance of the many attributes that identify it—i.e., attributes that universally co-occur in it. So the scientific problem we are formulating, regarding why a certain attribute belongs to a certain subject, ultimately should be reformulated in this way: Why does... (shrink)

Chapter 1 Introduction How are participants associated with the eventualities they participate in? Are there events? Thematic roles? ...

I IT is often declared or evidently assumed that causality is some kind of necessary connexion, or alternatively, that being caused is — non-trivially ...

Moral Philosophy and Moral Education considers the interconnections of ethics, education, and the philosophy of culture as related to the human concern with self-knowledge. The individual self finds its inner life writ large in the forms of culture such as religion, art, and history. Such forms of cultural life represent and embody normative ideals that can provide the necessary content to shape the character and the conduct of civic life. Thora Ilin Bayer draws upon the ancient Greek view of (...) education as paideia and the conception of Bildung of the German idealist philosophers. These two ideas of education aim at the development of the whole person as distinct from training in a particular skill, subject matter, technique, or occupation. The education of the whole person aims at the production in the individual of a broad mental outlook harmoniously joined with a knowledge of the great perspectives and principles of human culture as it takes its various shapes within the history of humanity. Moral philosophy requires both culture and the individual as its terms of inquiry, and moral education requires a vision of how to have these two terms interact to form a whole. (shrink)

This commentary argues that, in discussing the racial and cultural identities of cinematic representations of humanoid AI robots, nuances and differentiations are beneficial. It suggests that the essay on which the present text comments does not sufficiently acknowledge the range of identities found in AI films, in particular in Alex Garland's Ex Machina.

In diesem Aufsatz geht der Autor der Frage nach, ob und in wiefern die theologische Annahme, daß das Christusgeschehen paradigmatisch für den Begriff des Handeln Gottes ist, verständlich ist. Der Verfasser analysiert dafür die Geschichte der Leben-Jesu-Forschung und versucht die christologischen Konsequenzen der verschiedene Interpretationen für die Konstruktion eines Modells des Handeln Gottes herauszufinden. Er benützt Gedanken geschichtsphilosophischer Art um eine solche Ausdehnung der Vorstellung des Christusgeschehens zu verteidigen, daß auch andere Zeiten als das erste Jahrhundert einzuschließen sind. Damit zeigt (...) der Verfasser, daß Lessings Problem des garstigen Grabens und viele Formen der Leben-Jesu-Forschung theologisch von falschen Fragestellungen ausgehen. (shrink)

Can world peace come about through a world federation of governments? Is growing agreement and appreciation for, throughout the world, the doctrine of equal human rights inevitable? Such questions are raised by Mortimer Adler in How to Think about War and Peace. Adler argues in this book that both are possible, and in doing so he argues that the insights of liberal contract thinkers, particularly Immanuel Kant, are essentially true. Kant argues that each person has the capacity to discover within (...) himself the foundation for human rights because they are self-evident. It follows that over time inequalities and prejudices will disappear, and people will gain the freedom to advance the cause of peace. About this account of the possibility of world peace I ask the question: is it indeed reasonable? For if it is reasonable, it is not reasonable for the reasons that would have been advanced by Aristotle or Plato or their medieval followers. In older political philosophy it is agreement about the unchanging truth of things that can bring peace. To seek the unchanging truth of things, philosophical speculation about God and things divine, is the highest human activity. It is that end to which life in this world is directed, and upon which human flourishing depends. Freedom depends upon our openness to unchanging eternal truth, even more than self-evident rights; the exercise of speculative reasoning allows for political discourse and an open society. (shrink)

ZusammenfassungDargestellt und geprüft wird Paul Tillichs Anspruch, die reformatorische Rechtfertigungslehre im neuzeitlichen Horizont zur Geltung zu bringen. In diesem Rahmen werden die Grundzüge der Theologie Tillichs kritisch dargestellt. Es zeigt sich, dass Tillich für seinen Versuch, die paulinisch-reformatorische Rechtfertigungslehre im Kontext der Neuzeit zur Geltung zu bringen, den Preis einer Entgegenständlichung des Gegenstandes der Theologie zahlt.SummaryThis article offers an assessment of Paul Tillich's claim to offer a restatement of the Reformers' doctrine of justification in the horizon of modernity. This provides (...) the framework for a critical reconstruction of the fundamental structures of Tillich's theology. For his attempt at restating the Pauline doctrine of justification in the interpretation of the Reformation – this is the result of the critical examination – Tillich pays the price of losing the subject-matter of theology. (shrink)

Cet ouvrage est une réédition numérique d’un livre paru au XXe siècle, désormais indisponible dans son format d’origine.

Songs and hymns shape faith and play a part in shaping political landscapes. They can be used to build or maintain power as well as to critique and challenge it. This has been true for South Africa, and some brief examples will be given. But this article focuses on hymns and patriotic songs from the time of the British Empire and explores how they portray power, entrench superiority or build a common, global Christian identity.

Studies of local knowledge and farmer participatory research tend to focus on raising crops and livestock. Little attention is given to processing and marketing farm products, an important source of income for rural households, particularly women.This article presents the case of an investigation into processing and marketing of milk products by agropastoral Fulani women, which revealed how the women under stand local market forces and recognize important social and even local political functions of their marketing activities. However, it also revealed (...) the limits of their knowledge about how the local economy interlinks with national and international economies.Reasons are examined why the study did not lead to local technical and institutional development in dairying. Differentiation is made between two types of research: “extractive” research to provide information for development planners and academics; and participatory or “enriching” research, in which data collection, analysis, and reporting are done with rural people, to use in their own problem-solving. It is argued that “enriching” research should be aimed at increasing rural people's present knowledge, so that they can better understand and cope with external influences on their activities. They could then better defend their own interests against the macroplanning State.Finally, the ethics of documenting the research results are questioned. Documentation of conventional research is primarily for empowerment and enrichment of the extractive economic and academic systems. But there is also a danger that wider dissemination of results of participatory research and local knowledge will not benefit the rural participants but rather strengthen the information base of planners, so that they can better manipulate local economies. (shrink)