Kant's philosophy of arithmetic / by Charles Parsons -- Visual geometry / by James Hopkins -- The proof-structure of Kant's transcendental deduction / by Dieter Henrich -- Imagination and perception / by P.F. Strawson -- Kant's categories and their schematism / by Lauchlan Chipman -- Transcendental arguments / by Barry Stroud -- Strawson on transcendental idealism / by H.E. Matthews -- Self-knowledge / by W.H. Walsh -- The age and size of the world / by Jonathan Bennett.

H. Tristram Engelhardt, Jr.; Roman Catholic Social Teaching and Religious Hospital Identity in a Post-Christian Age, Christian bioethics: Non-Ecumenical Studies.

We start this issue of Journal of Military Ethics with a recent address on military ethics given by one of the US ARMY's leading officers.Brigadier General H. R. McMaster graduated from the United...

H. Tristram Engelhardt, Jr.; Medicine, Philosophy, and Theology: Christian Bioethics Reconsidered, Christian bioethics: Non-Ecumenical Studies in Medical Morali.

Considering Pragma-Dialectics honors the monumental contributions of one of the foremost international figures in current argumentation scholarship: Frans van Eemeren. The volume presents the research efforts of his colleagues and addresses how their work relates to the pragma-dialectical theory of argumentation with which van Eemeren’s name is so intimately connected. This tribute serves to highlight the varied approaches to the study of argumentation and is destined to inspire researchers to advance scholarship in the field far into the future. Replete with (...) contributions from highly-esteemed academics in argumentation study, chapters in this volume address such topics as: *Pragma-dialectic versus epistemic theories of arguing and arguments; *Pragma-dialectics and self-advocacy in physician-patient interactions; *The pragma-dialectical analysis of the ad hominem family; *Rhetoric, dialectic, and the functions of argument; and *The semantics of reasonableness. As an exceptional volume and a fitting tribute, this work will be of interest to all argumentation scholars considering the astute insights and scholarly legacy of Frans van Eemeren. (shrink)

The significance of the dating of Enmann's Kaisergeschichte in the controversy which has long surrounded the Historia Augusta is common knowledge to all scholars who have more than a nodding acquaintance with the period. Enmann himself concluded that the KG ended with or shortly after Diocletian's accession. This was a necessary hypothesis for Enmann in 1884 because the H.A. had clearly used the KG and the self-proclaimed authorship and dating of the former were generally accepted. None the less in Enmann's (...) opinion the resemblances between Victor and Eutropius continued into the sole reign of Constantius II down to the Battle of Strasbourg in 357 and Enmann was compelled to ascribe this to a ‘continuation’ of the KG. (shrink)

Aischylos darf als der eigentliche Schöpfer der Tragödie als literarischer Kunstform gelten, so sehr diese im 5. vorchristlichen Jahrhundert auch an ihren kultischen Ursprung gebunden bleibt. Aischylos führt den zweiten Schauspieler ein und nutzt technische Erfindungen zur Steigerung szenischer Effekte. Außerdem ist er der große Gestalter der tetralogischen Komposition, d.h. der Verbindung dreier Tragödien und eines Satyrspiels zu einer Handlungseinhait, die es ihm ermöglicht, die Verkettung von Hybris, Ate und Dike an ganzen Geschlechtern über Generationen hin zur Darstellung zu bringen. (...) Im Mittelpunkt seines Denkens steht die notwendig schuldhafte Existenz des handelnden Menschen, für den die Erfüllung einer überpersönlichen Forderung zugleich den Verstoß gegen eine andere, ebenso gültige Norm bedeutet. Überbrückt wird diese tragische Weltsicht im Glauben an die von Zeus repräsentierte Weltordnung, die den Menschen im einzelnen zwar unbegreiflich bleibt, deren grundsätzliche Sinnhaftigkeit sich ihm jedoch im Leiden erschließt. Adäquaten Ausdruck findet dieses Denken in einer urtümlichen und gewaltigen Sprache, deren Übersetzung in der hier vorliegenden Ausgabe philologisch präzis ist und gleichzeitig das Verständnis des aischyleischen Dramas erleichtert. (shrink)

pereḳ 1. ʻOśeh fele -- pereḳ 2. Ḥidud be-divre Torah -- pereḳ 3. Ḥidud be-mile de-ʻalma -- pereḳ 4. Ḳetsat shut śikhliyot ṿe-ʻimahem shene derushim le-midrash Talmud Torah.

Philosophy; philosophical theology; philosophical anthropology; history.

"The studies collected in this book are all concerned with aspects of the Platonic tradition, either in its own internal development in the Hellenistic age and the period of the Roman Empire, or with the influence of Platonism, in one or other of its forms, on other spiritual traditions, especially that of Christianity." [Book jacket].

Perhaps no technological innovation has so dominated the second half of the twentieth century as has the introduction of the programmable computer. It is quite difficult if not impossible to imagine how contemporary affairs—in business and science, communications and transportation, governmental and military activities, for example—could be conducted without the use of computing machines, whose principal contribution has been to relieve us of the necessity for certain kinds of mental exertion. The computer revolution has reduced our mental labors by means (...) of these machines, just as the Industrial Revolution reduced our physical labor by means of other machines. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Diacritics 29.4 (1999) 135-149 [Access article in PDF] Ghostly Comparisons: Anderson's Telescope H. D. Harootunian While the formation of area studies in the universities and colleges of the United States was initially inaugurated as a response to the Cold War "necessity" to win the hearts and minds of the unaligned, many of whom were new refugees of decolonization, one of its unintended consequences was to foster the development of (...) comparative perspectives of study across disciplines and different cultural regions. But this secondary goal was often diverted by the principal purpose of area studies programs to supply authoritative information on regions outside of Euro-America (the second and third worlds) considered crucial to the national security and to private businesses thrown increasingly into an expanding global market seeking new regions capable of providing buyers, workers, and materials. In time, the vocation of comparison became part of the unconscious of area studies, as the unit of the nation-state took precedence over all other considerations. Instead of envisaging genuinely interdisciplinary agendas that were able to integrate different disciplines, area studies have too often settled for simple multidisciplinarism, substituting coverage for comparison, language acquisition for method, the nation-state for the totality of the cultural region. Benedict Anderson's recent Spectre of Comparisons reminds us of the role played by area studies programs in the American academic profession during the nervous days of the Cold War and the wartime exigencies that led to their postwar organization and installation in a number of universities. But it also recalls for us the comparative promise associated with area studies and how it was either redirected to a multidisciplinary approach poorly disguised as interdisciplinarism or simply incorporated into large developmental narratives like modernization theory. It is instructive to see how Anderson's own work, rather than Southeast Asian area studies, has been able to achieve the remote goal of integration and comparison in a number of stunning examples that have eluded the collective efforts of many institutional programs. This singular success magisterially discloses how he was trained to envisage the region as a "unified" area studies program, even though little more than a geographical term named this unity, and what he needed to do to actually realize the dim prospect of achieving some sort of larger, integrated understanding, which was eventually inscribed in his seminal book, Imagined Communities. At the most basic level, Anderson was able to secure this effect first by roaming around the area (turning his banishment from Indonesia in 1972 to good use by shifting his attention to Thailand and then the Philippines). Yet, as his essays show, there were other, more intellectually and epistemologically compelling reasons which, if amplified, might provide such diversity with a sense of commonality that only geography and the putatively integrative approach of an area studies program seemed willing to promise even as they failed to deliver.Anderson situates his own intellectual trajectory within the institutional circumstances of the region as an area studies which he and his contemporary fellow students "helped give a certain reality" [Spectre 19]. In fact, "Southeast Asia" has always been [End Page 135] the common frame that structured the particular relationship between Europe of the colonizers and its Asian colonized and thus became the location that best exemplified for him the peculiar nature of the "haunting," as he puts it, as both the place of comparison and the necessity of comparability. In other words, Southeast Asia was the locus that best afforded a sighting of the spectacle of specters that recalled authorizing sister images in Europe and provided a perspective that was necessarily comparative. In Anderson's reckoning, comparison first referred to the circulation of images between metropole and colony and secondly between the various colonial sites that constituted Southeast Asia. As a result, Southeast Asia, and by extension all colonies, became the overdetermined place of haunting.Beyond the agency of the war, of course, was the experience of colonialism and those first modern interpreters of Asia who, as administrators, spent long years in the field serving imperial bureaucracies and who were in the incomparable position of examining such sites... (shrink)

As the title indicates, Faith and Knowledge deals with the relation between religious faith and cognitive beliefs, between the truth of religion and the truths of philosophy and science. Hegel is guided by his understanding of the historical situation: the individual alienated from God, nature, and community; and he is influenced by the new philosophy of Schelling, the Spinozistic Philosophy of Identity with its superb vision of the inner unity of God, nature, and rational man. Through a brilliant discussion of (...) the philosophies of Kant, Fichte, and other luminaries of the period, Hegel shows that the time has finally come to give philosophy the authentic shape it has always been trying to reach, a shape in which philosophy’s old conflicts with religion on the one hand and with the sciences on the other are suspended once for all. This is the first English translation of this important essay. Professor H. S. Harris offers a historical and analytic commentary to the text and Professor Cerf offers an introduction to the general reader which focuses on the concept of intellectual intuition and on the difference between authentic and inauthentic philosophy. (shrink)

Ḥeleḳ rishon. Maʼamre musar, daʻat ṿe-yirʼat H. lefi seder parashiyot ha-Torah -- ḥeleḳ sheni. ʻIyunim be-musar ṿe-yirʼat H., pirḳe maḥshavot, maʼamre musar, maʻarakhot ha-teshuvah, shevive or.

I bogen "Den store humor" undersøger Harald Høffding humoren som livsanskuelse. "Den store humor" er ifølge Høffding en etisk livsholdning, som et menneske kan leve sit liv efter. Inspireret af filosoffen Søren Kierkegaards stadieteori karakteriserer Harald Høffding humoren som et etisk standpunkt, der nægter at anerkende den kristnes tragiske syn på livet. I stedet formår humoristen, at balancere livets lyse og skyggefulde sider. Humoristen lever sit liv med åbne øjne og har derfor blik for såvel verdens komik som tragik. Harald (...) Høffding (1843-1931) var teolog og filosof og virkede gennem 30 år som professor ved Københavns Universitet. I løbet af sin karriere opnåede han en central position i det danske videns- og kulturliv og nød stor anerkendelse både i og udenfor Danmark. Høffding var yderst virksom hele sit liv, og tankegodset i hans bøger er stadig relevant i dag. Udover værkerne om etik, filosofihistorie og psykologi kendes han for monografier om Søren Kierkegaard, Jean-Jacques Rousseau og Baruch Spinoza. (shrink)

Analytical study of the social theories of Muslim philosophers belonged to 9th to 18th centuries.

On the centennial of the death of William James (1842-1910), I approached faculty members at eighteen major theological centers of learning requesting them to identify the twelve most important books in the field of the psychology of religion written between James' 1902 classic The Varieties of Religious Experience up to Peter Homan's 1970 Theology After Freud. The request was for each faculty member (by agreement to remain anonymous) to identify the twelve books during that time period (1902-1970) which, in their (...) opinion, constituted major contributions to the development of the discipline of psychology of religion. By mutual agreement, James was credited with being the purported founder of the psychology of religion and Homans the quintessential culmination of the discipline's respectability. Though obviously subjective, the survey did register a consensus of scholars teaching in the field and what follows is a critical assessment of the merits of those books which they selected. (shrink)

The following remarks on the aviary simile have been prompted by Professor Hackforth's article in C.Q. January 1938, pp. 27 ff., in which he in turn comments on certain points in Professor Cornford's treatment in his Plato's Theory of Knowledge. Commenting on 199c–d C. suggests that P.'s criticism in that passage might be met by the inclusion in the aviary of ‘complex objects such as the “sum of 7 and 5”.… It is this object that I identify with 11 when (...) I make my false judgement.… False judgement can be explained as the wrong putting together of two pieces of knowledge’—i.e. 11 and ‘the sum of 7 and 5’. C. further suggests that P. has overlooked this possibility because he persists in speaking as if we judged not ‘that the sum of 7 and 5 is 11’ but that ‘12 is 11 ’. H. replies that this criticism of C.'s is not valid because P. understands the knowledge of 11 and 12 to include a knowledge of the various sums that make up these numbers. There could, therefore, be no ‘question of “putting together” such a piece of knowledge as 7 + 5 = 12 with a different piece of knowledge, viz. the knowledge of 12. They are not different pieces; they are the same piece.’. (shrink)

On the political and social views of Naṣīr al-Dīn Muḥammad ibn Muḥammad Ṭūsī, 1201-1274.

Autour de La recherche de la veiite' de Descartes par H. J. De v1eeschwer.