In lieu of an abstract, here is a brief excerpt of the content:An I for an I: Projection, Subjection, and Christian Antisemitism in The Service for RepresentingAdam1 Richard J. Prystowsky Irvine Valley College You know well enough how to look in a mirror: Now look at this hand for me, and tell If my heart is sick or healthy. The Servicefor Representing Adam Far from experience producing his idea of the Jew, it was the latter which explained his experience. If (...) the Jew did not exist, the anti-Semite would invent him. Jean-Paul Sartre, Anti-Semite and Jew These wretched Jews, my own kindred, /... have more to be unhappy about than other peoples. The Holy Resurrection No modern theorist has done more to help us understand the nature of inter- and intra-personal and communal violence than has René Girard. Perhaps his most important insight into the workings of such violence, an insight grounding his other provocative discoveries concerning human conflict, is that the antagonistic participants in acts ofinter- and intra-personal and communal violence are "doubles" of each other. By demonstrating that 1 In their hyphenated forms, the terms "anti-Semite," "anti-Semitism," and "anti-Semitic" have sometimes proved more problematic than helpful. In order to avoid "fosterfing] the false impression that there is a wider ethnic entity against which 'anti-Semitism' is leveled" (Telushkin 467), and in light of the importance of the concept of antisemitism to the history of Jewhating, throughout this essay I follow the lead of those scholars who do not hyphenate the words "antisemite," "antisemitism," or "antisemitic." For more information concerning this issue, see Telushkin. 140Richard J. Prystowsky people fight not because they are different, but because they are the same, Girard has shown us how "violence is a great leveler of men" and has helped us to understand the serious consequences that either follow or can follow from mimetic rivalry (Violence 79). For example, he has helped us see how the internal violence occurring in a community in which differentiation has broken down finds its outlet in scapegoating, that mechanism by means of which a community in conflict with itself attempts to save itselfby sacrificing an expendable, arbitrary victim (who lacks a champion but whose real guilt or innocence is irrelevant) onto whom the collective victimizers have projected their own guilt, their own mimetically-oriented self-hatred—their own "sins," we might say. Among other things, Girard's critique of the mimetic rivalry characteristic of what we might call "the conflicted communal Self" also sheds light on the nature of the violence and victimization that we find in the history of Christian persecution of Jews. Without referring to Girard's ideas, the eminent historian Léon Poliakov nevertheless captures a Girardian view of this tragic history when he writes that "to massacre first, and then, from fear of revenge, to accuse afterward; to attribute to the victims one's own aggressive intentions; to impute to them one's own cruelty: from country to country and from century to century, under various disguises, this is the device we find" (106-7). In the present essay, I will attempt to show that such vengeance-laden acts of Christian persecution of Jews, of the Jew-as-Other, derive from antisemitic Christians' mimetic rivalry with Jews—an "I" for an "I," as this essay's title would suggest—and that underlying this rivalry is the introjection ofreal or imagined Jewish self-hatred.2 1 hope to demonstrate that this projected intra-victimization is marked, in part, by Christians' mimetic appropriations of fantasized or real acts of Jewish self-incrimination, punishment, or more generalized suffering. Ultimately, I will try to provide support for the idea that, despite its obvious promise and appeal of love, peace, and brotherhood, Christianity cannot wrest itself entirely from its moorings in real or fantasized Jewish self-hatred, that is, in an appropriation of enacted or imagined Judaism against itself. If my contentions prove even partially legitimate, then an overwhelming question for good-faith Christians is whether or not the peculiar brand of antisemitism discussed above is endemic to Christianity and, if it is, whether 2Sander L. Oilman's Jewish Self-Hatredremains the preeminent work on the relationship between Jewish self-hatred and antisemitism. Among... (shrink)

Graham Priest (1994) has argued that the following paradoxes all have the same structure: Russell’s Paradox, Burali-Forti’s Paradox, Mirimanoff’s Paradox, König’s Paradox, Berry’s Paradox, Richard’s Paradox, the Liar and Liar Chain Paradoxes, the Knower and Knower Chain Paradoxes, and the Heterological Paradox. Their common structure is given by Russell’s Schema: there is a property φ and function δ such that..

Opstellen van een hoogleraar in de wijsbegeerte.

A many-valued (aka multiple- or multi-valued) semantics, in the strict sense, is one which employs more than two truth values; in the loose sense it is one which countenances more than two truth statuses. So if, for example, we say that there are only two truth values—True and False—but allow that as well as possessing the value True and possessing the value False, propositions may also have a third truth status—possessing neither truth value—then we have a many-valued semantics in the (...) loose but not the strict sense. A many-valued logic is one which arises from a many-valued semantics and does not also arise from any two-valued semantics [Malinowski, 1993, 30]. By a ‘logic’ here we mean either a set of tautologies, or a consequence relation. We can best explain these ideas by considering the case of classical propositional logic. The language contains the usual basic symbols (propositional constants p, q, r, . . .; connectives ¬, ∧, ∨, →, ↔; and parentheses) and well-formed formulas are defined in the standard way. With the language thus specified—as a set of well-formed formulas—its semantics is then given in three parts. (i) A model of a logical language consists in a free assignment of semantic values to basic items of the non-logical vocabulary. Here the basic items of the non-logical vocabulary are the propositional constants. The appropriate kind of semantic value for a proposition is a truth value, and so a model of the language consists in a free assignment of truth values to basic propositions. Two truth values are countenanced: 1 (representing truth) and 0 (representing falsity). (ii) Rules are presented which determine a truth value for every proposition of the language, given a model. The most common way of presenting these rules is via truth tables (Figure 1). Another way of stating such rules—which will be useful below—is first to introduce functions on the truth values themselves: a unary function ¬ and four binary functions ∧, ∨, → and ↔ (Figure 2).. (shrink)

It was shown recently that epimorphisms need not be surjective in a variety K of Heyting algebras, but only one counter-example was exhibited in the literature until now. Here, a continuum of such examples is identified, viz. the variety generated by the Rieger-Nishimura lattice, and all of its (locally finite) subvarieties that contain the original counter-example K . It is known that, whenever a variety of Heyting algebras has finite depth, then it has surjective epimorphisms. In contrast, we show that (...) for every integer $n \geq 2$ , the variety of all Heyting algebras of width at most n has a non-surjective epimorphism. Within the so-called Kuznetsov-Gerčiu variety (i.e., the variety generated by finite linear sums of one-generated Heyting algebras), we describe exactly the subvarieties that have surjective epimorphisms. This yields new positive examples, and an alternative proof of epimorphism surjectivity for all varieties of Gödel algebras. The results settle natural questions about Beth-style definability for a range of intermediate logics. (shrink)

Après avoir circonscript son sujet, l'auteur, en s'inspirant des travaux de Erwin Strauss, affronte les doctrines psychanalytiques concernant les états obsessionnelles. Il se livre en particulier à une critique du concept de libido orale et anale. Indépendemment des conceptions freudiennes il entreprend ensuite un examen de la relation entre liberté et obsession dans la réalisation de l'existence. Plus particulièrement il examine l'image de l'attirance de l'abîme comme obsession absolue. Et il s'efforce de délimiter ensuite les limites de la liberté par (...) rapport à la disposition à l'obsession vécue. L'étude se concentre ensuite sur le sujet de l'obsession et de la quasi-obsession dans la vie normale. A ce propos il examine successivement les expériences obsessionnelles qui peuvent être vécues d'une manière plus ou moins quotidienne et qui sont les suivantes : Représentations et pensées obsédantes en état d'insomnie ; l'étrangeté vécue comme obsédente ; l'état de trouble caractéristique à la situation du seuil comme obsession vécue ; 'je dois faire ce que je ne veux pas faire' ; à propos de certains gestes superstitieux comme manifestation d'une angoisse passagère ; 'quelque chose m'agace' ; 'ce que j'ai fait me tourmente'. (shrink)

Der Atheismus erlebte in den letzten Jahren eine Renaissance. Durch verschiedene Publikationen wurde der Atheismus in der Offentlichkeit und in den Wissenschaften wieder zum Thema. Religioser Glaube sei mit einem wissenschaftlichen Weltbild nicht vereinbar, so viele Atheisten. Diese Bewegung fasst man unter dem Namen Neuer Atheismus zusammen. Aber ist tatsachlich etwas neu am neuen Atheismus? Gibt es in den modernen Naturwissenschaften noch einen Platz fur Gott? Konnen Argumente der neuen Atheisten uberzeugend zeigen, dass es unvernunftig und unwissenschaftlich ist, an die (...) Existenz eines Gottes zu glauben? Dies sind nur einige Beispielfragen, die die Autoren dieses Bandes versuchen werden zu beantworten. Die Autoren kommen aus unterschiedlichsten Disziplinen: Aus der Physik, der Biologie, der Mathematik, der Philosophie und der Theologie.". (shrink)

Bringing together specialists in various fields, this volume shows that the transformation from the scholastic to more empirical approaches to psychology was a gradual process.

Was die Frage nach der Funktion der Sprache im Erkenntnisprozeß betrifft, haben wir zuerst die verschiedenen Theorien dargestellt. Nach einer Reihe alleinstehender Personen wie Derbolav, Bühler, Jost, Glinz behandeln wir die Strömungen der symbolischen Logik und der linguistic analysis. Die symbolische Logik will das Denken in einer logischen Modellsprache analysieren. Die linguistic Analysis betrachtet die gewöhnliche Umgangssprache als Trägerin des Denkens und will, daß alle Philosophen und Wissenschaftler sich in dieser gewöhnlichen Umgangssprache ausdrücken, die bei guter Analyse für jeden intelligenten (...) Menschen verständlich ist. Die Strömungen der Phänomenologie und des Existentialismus äußern die Erfahrung, daß der Mensch seine Existenz ganz in einer sprechenden Welt erfährt und daß sich seine Existenz in der Sprache vollzieht : die Sprache ist das Haus seines Daseins. Keine Sache kann in unserem Bewußtsein zur Existenz gelangen, wenn wir sie nicht zu Wort bringen können. Die Ethnolinguisten und Psycholinguisten sind zu dem Ergebnis gekommen, daß die Formen, in denen ein Mensch jeweils denkt, von den unerbittlichen und unentrinnbaren Strukturen der Wörter mit ihren Bedeutungen und den Strukturen der Wortkombinationen kontrolliert werden. Diese Strukturen sind die Strukturen der jeweiligen Muttersprache. Das Denken eines Menschen vollzieht sich in seiner Sprache. Die Strukturen der Sprache liefern die Modelle für das Denken, für die Analyse der Eindrücke. Unser ganzes Denken bewegt sich in einer denkerisch-sprachigen Welt. Jedes Denken muß sich in Sprachstrukturen kanalisieren lassen. Die Sprache ist das formgebende Organ des Denkens. Die Denkanalyse vollzieht sich in Sprache. In einem bestimmten Augenblick der Entwicklung des Kindes begegnen sich Sprache und Denken ; dann wird das Denken „sprachig” und das Sprechen „denkerisch”. Von nun an werden die meisten Reize der physischen Welt durch ein sprachiges zweites Reizsystem gefiltert ; die Reize werden „in Sprache übersetzt”. Dieser Sprachfilter ist auch in der Analyse nach der dynamischen Erfassung der Reize vorhanden. Diese Daten aus den Theorien der Linguistic Analysis, der Phänomenologie, des Existentialismus, der Ethnolinguistik und Psycholinguistik kann man in direkte Verbindung bringen mit der neoklassischien Theorie, die über ein Erfassen von Erkenntnis-Daten in einer Intuition spricht, die implizit die Möglichkeit zu einem Explizitieren und Analysieren enthält. Somit kommen wir zu folgendem Schema : Reize, sprachiger Empfangsapparat ↓ Erfassung der Reize, Konzeption, Sicht ↓ Denk-Sprachanalyse ↓ Die phonische Äußerung der Denk-Sprachanalyse. Zum Schluß geben wir noch ein Beispiel für eine Kons ta tierungs-Sicht, Ihre Denk-Sprachanalyse und die phonische Äußerung ihrer Denk-Sparchanalyse. (shrink)

This article offers a detailed presentation of three anonymous, unedited sets of questions on Aristotle’s Physics. The commentaries survive in manuscripts in Oxford, Munich and Sint Agatha. A comparison of the lists of quaestiones suggests that there is a close correspondence between the three commentaries, on the one hand, and the ultima lectura of John Buridan’s Quaestiones super octo libros Physicorum, on the other. Judging from the lists of quaestiones, it makes sense to attach the label secundum Buridanum to all (...) three commentaries. However, the texts of the three commentaries differ significantly both from each other and from Buridan’s lecture. To illustrate the differences, in the Appendix I present editions of one question from Book I of the Physics and one question from Book III from each of the three commentaries. The edited questions correspond with Book I q.4 in Buridan’s ultima lectura, “Utrum in omni scientia ex cognitione principiorum, causarum et elementorum contingat alia sci... (shrink)

In this comment to Kehrer (2014) the relevance of atheistic argumentation in the domain of ethics as an important part of religion is sketched.