In lieu of an abstract, here is a brief excerpt of the content:1. The present state of the questionEsser's turnaboutIn his collection of studies on the writings of Francis, published in 1973, Kajetan Esser, the acknowledged master of Franciscan textual criticism, wrote that in verse 13 of Francis's Letter to the Clergy there exists "a striking difference, that is difficult to explain," between the oldest manuscript which originally belonged to the Benedictine abbey of Subiaco and was written before (...) 1238, and the famous manuscript Assisi 338 which originated between 1250 and 1260. However, Esser considered this difference "a too weak basis to accept a double version of the Letter to the Clergy." It is therefore somewhat strange, to say the least, that in his textcritical edition of the writings of Francis, published only three years later in 1976, the same Esser concludes, without any further explanation, that the differences are "so serious that one has to accept two versions of one and the same letter."Esser's conclusion immediately raises the question about which one of the two versions would be the first. Esser opted for the Subiaco manuscript as the first version and the Assisi manuscript as the second. An important reason for Esser's option was the fact that the Assisi manuscript of the Letter to the Clergy added in verse 13 that the clerics have to observe all of these matters "according to the precepts of the Lord and the constitutions of holy mother Church ." With "the constitutions of holy mother Church" Francis referred, according to Esser, to the papal bull Sane cum olim, issued by pope Honorius III on November 22, 1219. And as this bull, in Esser's view, also "contained references to the will of God as laid down in Holy Scripture," Francis decided to insert both a reference to the papal bull and to "the precepts of the Lord" in a new, second version of the letter. This would imply that Francis, who in the summer of 1219 left for Egypt, wrote the second version only after his return from the Middle East in the spring of 1220. For it was only then that he came to know about the existence of the papal bull issued during his absence from Italy, and could refer to it in order to strengthen his appeal to the clergy to show greater reverence for the Eucharist. At the same time, however, the absence of these important additions in the first version implies that this version was written before the papal bull of Honorius was issued and thus also before Francis's departure for the Middle East in the summer of 1219.Present reception of Esser's theoryThe latest English translation, published in 1999, follows Esser and contains a separate translation of both versions, the first of which was written before 1219 and the second in 1220. In the most recent German translation Leonhard Lehmann acknowledges the existence of two versions but the differences between the two are so small that it suffices to print only the text of the oldest manuscript, that of Subiaco, written before 1238. He agrees, though, that the addition constitutiones sanctae matris Ecclesiae in the second version refers to the papal bull Sane cum olim and that the earlier version may have been written before 1219. The revised edition of the Fonti Francescane still follows Esser's theory as regards the existence of two versions, the early date of the first version and the reference of the second version to Sane cum olim. However, in a lengthy article on Francis's letters, C. Paolazzi, the author of the introduction to the Letters in FF, revised his previous opinion in 2008. He still accepts the existence of two versions but dates both after Sane cum olim and therewith also after Francis's return from the Middle East in 1220. His main argument is that theimplicit quotations.. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:27 Franciscan Studies 63 (2005) FRANCISCAN INSTITUTE MEDAL HONOREES The Franciscan Institute Medal for 2005 was awarded to two scholars of international renown in the world of Franciscan studies: David Flood, OFM and David Burr. Both honorees are known throughout the world particularly for their scholarly work on Peter John Olivi – a friar of the late 13th century whose critical importance for Franciscan history has now come to (...) be appreciated largely thanks to the work of these two scholars. The Medals were conferred at an Academic Convocation in connection with the Feast of St. Bonaventure in July 2005. David Flood, OFM is the 17th recipient of the Franciscan Institute Medal. David Burr is the 18th recipient of the Franciscan Institute Medal. MICHAEL BLASTIC 28 DAVID E. FLOOD, OFM 17th Recipient of the Franciscan Institute Medal Official Citation It is both an honor and a joy for me to celebrate and recount some of the significant contributions of Brother David Flood, OFM, to Franciscan studies and life. Brother David has been a member of the St. Joseph Province of the Friars Minor in Montreal, Canada, since 1950. He received a B.A. in philosophy from Laval University, Quebec City, studied theology at the Friars Convent in Montreal, and was ordained in May, 1958. He also received a M.A. in English and Literature from the University of Montreal in 1959. From 1958 until 1961 he taught English Literature at St. Francis College in Biddeford, Maine, and while teaching he published studies on English topics including Keats and Beckett. Between 1961 and 1965 while residing in Cologne, Germany, he studied with Kajetan Esser, OFM, at Mönchengladbach, while reading philosophy and history at the University of Cologne. He received his doctorate from that university in 1965 with the dissertation Die Regula non Bullata der Minderbrüder (published in 1967 by Dietrich Coelde Verlag). Returning to Canada, he taught church history in Montreal from 1965-1966. In 1967-1968 he held a fellowship at the Institute for European History in Mainz, working on a critical edition of Peter Olivi’s Rule Commentary (published by Franz Steiner Verlag, 1972). During the 1970’s and 1980’s, David worked with various Franciscan groups, especially the Franciscan Federation, in North America while residing in Chicago, Illinois. From time to time during that period he returned to Mönchengladbach for Franciscan research and writing. After returning to Montreal in 1991, he began working with Gedeon Gál, OFM, in 1994, and visited the Franciscan Institute regularly as they worked together on the Chronicle of Nicholas Minorita (The Franciscan Institute, 1996). He also worked on the exegetical works of Peter Olivi with Gedeon, publish- FRANCISCAN MEDAL 29 ing a critical edition of Olivi’s Principles of Sacred Scripture, and Postilla ’s on Isaiah and 1 Corinthians (The Franciscan Institute, 1997). He became a permanent member of the Franciscan Institute in January, 1998, and continued working on editions of Olivi’s exegetical works, completing the Commentary on the Acts of the Apostles (The Franciscan Institute, 2001). David is presently completing work on the edition of Olivi’s Commentary on the Book of Genesis which he hopes to complete within a year. In addition to his work on textual editions and scholarly papers, David has lectured widely in North America and Europe, as well as in Africa. He just recently returned from a semester in Rome where he taught a course on the Regula non Bullata at the Scuola Superiore di Studi Medievali at the Antonianum. The bibliography of David’s publications number more than fifty entries and includes a significant number of critical text editions, each of which is recognized as a quality example of medieval text editing. In addition to his edition of the Early Rule and Olivi’s Rule Commentary, David also has published editions of the Rule commentaries of Hugh of Digne (1980), David of Augsburg (1993), and John of Wales (2002). In addition to the exegetical texts and the Rule Commentary of Olivi, David edited Olivi’s Quaestio de Mendicitate, and together with David Burr, his fellow honoree this evening, he published an edition of Olivi’s Sixteenth Question on Evangelical Perfection dealing with poverty... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:This volume collects seven articles of Carlo Paolazzi, O.F.M., previously published in journals and congress proceedings between 1996 and 2004, each of them dealing with the Writings of Francis. The essays are not arranged chronologically but move from more general to more specific studies on the Writings of Francis of Assisi. The titles of the essays included are: 1) The Birth of the Writings and Constitution of the Canon (...) ; 2) Francis, Theology and the Letter to brother Anthony ; 3) Anthony cites Francis: the Epilogue of the Sunday Sermons and the Early Rule XVI ; 4) The Writings between Francis and his secretaries: a Knot to be Untied ; 5) Concerning the Autographs of brother Francis: Doubts, Verifications and Confirmations ; 6) Concerning the Authenticity of the Writings of Francis to the "Poor Ladies" ; 7) The Lesser Brothers and Books: Concerning the Exegesis of "the books necessary to fulfill their office" and "Those who do not know how to read" . Each of the essays displays a careful methodology and appreciation for the evangelical content of the texts.The first essay deals with the establishment of the "canon" of Francis's writings in which the author demonstrates that the writings are born and develop from Francis's relationship with the Word of God. In this context, "writing" takes on the character of an "essential moment" in Francis's relationship with the Word , with God and with the brotherhood. This explains for Paolazzi, the passion with which Francis recommends the writings to those to whom they are addressed.The second and third essays are related to Anthony of Padua and the writings. The second essay deals with the content and authenticity of the Letter to Anthony, included by Kajetan Esser in the canon of Francis's writings. Paolazzi argues that the expression, "Brother Anthony my bishop" goes back to Francis himself. He suggests that Anthony's request for permission to teach reflects the concern of the novice who had permission from his minister to have a breviary, but was uncomfortable and needed Francis's explicit permission , a characteristic of the tension in the brotherhood upon Francis's return from Egypt in 1220. The conditions Francis places on the teaching of Anthony reflect Francis's concern that the Word of God not be approached purely from an intellectual perspective, but rather as a Word which must transform life. The third essay attempts to demonstrate that the Epilogue to Anthony's Sunday Sermons integrates sections of chapter 17 of the Early Rule. Paolazzi concludes this careful lexical study with the affirmation that Anthony had the Early Rule's exhortation to preachers in chapter 17 before his eyes as he concluded his Opus Evangeliorum .In the fourth essay Paolazzi tackles the question of the role played by secretaries in the production of the Writings of Francis. Scholars, including Esser, have suggested that because of his health and/or because of his status as "illiterate," Francis depended on secretaries to put his thoughts on paper. Paolazzi approaches the question by citing a saying attributed to Francis from the Mirror of Perfection . That this saying goes back to the historical Francis Paolazzi concludes based on both the content and the fact that it reflects Francis's literal approach to the Gospel. The saying states that Francis wanted no one to call him good, father or master because of the teaching of Christ in the Gospel who said that only God should be addressed with these titles . He then studies the usage and appearance of these three terms in the Writings of Francis, which confirm a consistent usage in accord with this saying. This demonstrates that the Writings reflect the "speech" of Francis and not simply his conceptual thought. Paolazzi considers that "in the Writings religious thought and the verbal lexicon of evangelical inspiration respond one to.. (shrink)

Besedilo je prevedel in z opombami opremil Kajetan Škraban. Strokovno redakcijo prevoda je opravil Matjaž Vesel.

Esej jest próbą przybliżenia ostatniej książki napisanej przez Rolanda Barthesa, która została właśnie przełożona na język polski. W dzienniku pisanym po śmierci matki, a zatytułowanym znamiennie Dziennikiem żałobnym, Barthes porusza kwestie żałoby, melancholii, depresji, odnosząc się zarówno do siebie i własnej straty, jak i podejmując dyskusję z Freudem, Lacanem czy psychoanalizą, zadając sobie przy tym pytanie, czy żałobnik po śmierci ukochanej osoby w ogóle chce wychodzić z żałoby i czy ma do tego jakiekolwiek prawo. Jest tu zatem ukazana ciekawa perspektywa (...) oglądu tego, co drzemie u samego jądra psychoanalizy, której wszak głównym zadaniem była praca z analizantem i - w trakcie godziny analitycznej - wyciąganie go z psychozy. Esej pokazuje również, co się dzieje z językiem żałobnika, w jaki sposób owo „pęknięcie”, którego nijak nie sposób zapełnić ani słowami, ani logosem, ani w końcu ciałem, które pozostaje, gdy ukochany umiera. I właśnie dziennik pisany jest takim językiem: pękniętym, bez żadnego celu, pozbawionym sensu. Owe fragmenty, którymi Barthesa zapełniał swój świat po śmierci matki, stanowią niezwykły dowód doświadczenia straty. (shrink)

Autor podejmuje zagadnienie przypadkowości i możliwości generowania losowego zachowań. Wskazuje, iż możliwe jest określenie i nauczanie tzw. nieprzewidywalnego rytmu w odniesieniu do sytuacji potocznych.

Ovidij je nedvomno med vsemi avgustejskimi pesniki eden najbolj izrazitih oporečnikov v odnosu do avtokratskega režima cesarja Oktavijana Avgusta. Medtem ko je na primer Vergilij na Avgustov ukaz spremenil zaključni del druge knjige Georgik, tako da je izbrisal iz nje laudes Galli, ki ga je zadela damnatio memoriae, pa se Ovidij niti v svoji mladostni zbirki Amores niti v žalostinkah iz izgnanstva (Tristia) ni bal proslavljati tragično preminulega pesnika, ki velja za začetnika rimske elegije. Zato se ne smemo čuditi, da (...) je tudi Ovidija zadela nekaka damnatio memoriae, saj so morale biti vse njegove pesniške zbirke, ne le spotakljiva Ars amatoria, odstranjene iz rimskih javnih knjižnic (Tristia, 3.1.63–80). Tudi v največjo umetnino, Metamorfoze, je Ovidij zasejal nekaj domiselnih in iskrivih protiavgustovskih bodic. Tako je na primer že v eni prvih epizod, v zgodbi o preobrazbi Likaona, še izraziteje pa v zadnji epizodi, kjer katasterizmu, tj. preobrazbi Julija Cezarja v zvezdo in podobni preobrazbi, ki po smrti čaka Avgusta, dodal za sklep še zaostreno poanto, da bo njegovo ime po smrti povzdignjeno še višje, visoko nad (super!) zvezde (torej še višje kot Cezarjeva in Avgustova zvezda): super alta perennis / astra ferar (Metamorfoze, 15.875–6). (shrink)

To, Odisej, ti zamudnežu piše Penelopa tvoja.Nič ne odpiši nazaj! Rajši mi pridi ti sam!Troja, odurna danajskim ženám, poteptana na tleh je!Priam in Troja tegà sploh nista vredna bila.O, da takrat, ko s svojim brodovjem je plul proti Šparti,bedno vlačugar končal v divjih bi morskih vodáh!V postelji ne bi prezebala zdaj, zapuščena in sama,tarnala ne bi, kako dnevi počasi teko,tuhtala ne bi, kako noči naj predolge si krajšam,ne bi ob statvah bedé vdova si utrujala rok.

Descartes v Peti meditaciji trdi, da imajo ljudje vrojene ideje geometrijskih likov, kot je trikotnik. Obenem v problematičnem odlomku zapiše, da vrojenim idejam ustrezajo tudi večna bistva. Čeprav so skušali nekateri interpreti ontološki status teh bistev zvesti le v človeškega duha, v članku zagovarjam tezo, da takšno branje ni utemeljeno in da pri gre pri vrojenih idejah in bistvih za dve ločeni entiteti, pri čemer ideje referirajo na večna bistva. Poleg tega Descartes o idejah geometrijskih likov razpravlja tudi v prvem (...) delu Principov filozofije, kjer jih vpiše v okvir teorije univerzalij. Vendar je tu ton precej drugačen: univerzalne ideje likov so v Principih tvorjene in ne vrojene. To nasprotje lahko razrešimo, če upoštevamo, da pri univerzalijah ne gre za vrojene ideje: vse prej so univerzalije iz Principov ideje (ali imena) v širšem smislu, ki jih tvorimo v predstavljanju in s katerimi lažje razvrščamo čutno dani material; spodbudo za takšno pojmovanje mu je verjetno dala razprava iz Tretjih in Petih ugovorov in odgovorov k Meditacijam. Vendar Descartesova teorija univerzalij ni bila docela izdelana: v poznih delih je Descartes na tem področju eksperimentiral tudi z drugimi modeli, denimo z novo teorijo umskega spomina. Ugotovimo torej lahko, da je Descartesova teorija spoznanja geometrijskih predmetov, kot so liki, kompleksna in jo je mogoče docela razumeti šele v diahroni perspektivi. (shrink)

Name der Zeitschrift: Deutsche Zeitschrift für Philosophie Jahrgang: 64 Heft: 6 Seiten: 947-950.

(1) It remains to be seen if in the field of Psychiatry just as in that of Psychology the verbal output of a subject can be submitted to verification. Many statements of a highly emotional character being merely symptoms of certain dispositions have no direct communicative sense at all.(2) It being one of the characteristics of the mentally ill to loose contact and exchange of ideas with other people, the question naturally suggests itself if this symptom may be at the (...) bottom of the phenomenon of these persons taking refuge in logical and ideological terminologies, their talk being a kind of verbal autism. (shrink)

Ein sicheres Kriterium für den menschlichen Tod gibt es nicht. Die neu entfachte Diskussion über den Hirntod zeigt, dass allein aus einem medizinisch-naturwissenschaftlichen Verständnis heraus keine angemessene Bestimmung des Todes zu gewinnen ist. Die Beiträge des Bandes verdeutlichen: Um den Tod begrifflich angemessen zu fassen, muss die personale Dimension des menschlichen Lebens berücksichtigt werden.

An interesting positive theory is the GPK theory. The models of this theory include all hyperuniverses (see [5] for a definition of these ones). Here we add a form of the axiom of infinity and a new scheme to obtain GPK∞+. We show that in these conditions, we can interprete the Kelley‐Morse theory (KM) in GPK∞+ (Theorem 3.7). This needs a preliminary property which give an interpretation of the Zermelo‐Fraenkel set theory (ZF) in GPK∞+. We also see what happens in (...) the original GPK theory. Before doing this, we first need to study the basic properties of the theory. This is done in the first two sections. (shrink)

The concept of autonomy was and still is one of the central notions of practical philosophy. The current discussion often identifies autonomy with free or rational self-determination of a person. But a person must always be seen as being integrated in social and institutional contexts. Therefore the concept of autonomy has to be developed from an integrative perspective which includes both perspectives: the individual and the institutional one. Moreover, this integration cannot be constituted by shared affects and feeling of individuals, (...) but has to refer to the idea of “lawfulness” and guiding norms and orientations. This essay tries to show that Hermann Cohen′s understanding of “autonomy as a task” is a theory worthy of being followed, as it develops the principles as well as the concrete conditions of an integrative concept of autonomy on the basis of a “hypothetical” method which is both: critical and dynamical. (shrink)

In recent years, calls for philosophy to interact more with the public have grown louder in the German-speaking world as well as elsewhere. Public philosophy, as it were, has a long-standing tradition, reaching back to Enlightenment-era German “Popularphilosophie” and of course to Socrates and the Sophists. This section presents four short articles on some current aspects of the public-philosophy debate: on the overall conditions for transferring content from academic philosophy to the public in Germany; on the relations between philosophers’ mediatic (...) presence and their disciplinary expertise; on 18th-century guidelines for accessible philosophical writing; and on public philosophy as a social practice that is more than mere unidirectional knowledge transfer. (shrink)

In der Tugendlehre Kants findet die allgemeine ethische Orientierung, wie sie der Kategorische Imperativ ausdrückt, Anwendung auf die Bedingungen der menschlichen Existenz. Die vorliegende Untersuchung rekonstruiert den Kantischen Ansatz vor dem Hintergrund der gegenwärtigen, vor allem aristotelischen Tugendethik und löst dabei den Kantischen Tugendbegriff kritisch von seinen zeitbedingten Prägungen. Auf so erneuerter Grundlage wird eine transzendentalphilosophische Ethikkonzeption entfaltet, die den methodischen und inhaltlichen Einsichten der jüngeren Theorieentwicklung Rechnung trägt. Zu den Ergebnissen zählt die Bestimmung einzelner Tugenden, deren ethische Orientierung an (...) konkreten Strukturen unserer alltäglichen Praxis demonstriert wird. (shrink)

In this paper, we study when a set-continuous operator has a fixed-point that is the intersection of a directed family. The framework of our study is the Kelley-Morse theory KMC– and the Gödel-Bernays theory GBC–, both theories including an Axiom of Choice and excluding the Axiom of Foundation. On the one hand, we prove a result concerning monotone operators in KMC– that cannot be proved in GBC–. On the other hand, we study conditions on directed superclasses in GBC– in order (...) that their intersection is a fixed-point of a set-continuous operator. Finally, we illustrate our results with a solution to the liar paradox and a construction of maximal bisimulations. (shrink)

Confronted with mounting pressure to ensure accountability vis-à-vis customers, citizens and beneficiaries, organizational leaders need to decide how to choose and implement so-called accountability standards. Yet while looking for an appropriate standard, they often base their decisions on cost-benefit calculations, thus neglecting other important spheres of influence pertaining to more broadly defined stakeholder interests. We argue in this paper that, as a part of the strategic decision for a certain standard, management needs to identify and act according to the needs (...) of all stakeholders. We contend that the creation of a dialogical understanding among affected stakeholders cannot be a mere outcome of applying certain accountability standards, but rather must be a necessary precondition for their use. This requires a stakeholder dialogue prior to making a choice. We outline such a discursive decision framework for accountability standards based on the Habermasian concept of communicative action and, in the final section, apply our conceptual framework to one of the most prominent accountability tools (AA 1000). (shrink)

Name der Zeitschrift: Deutsche Zeitschrift für Philosophie Jahrgang: 65 Heft: 6 Seiten: 975-998.

AbstractKant’s formal conditions for aesthetic judgment do not limit aesthetic reflection to certain aesthetic traditions and cultures. Moreover, these conditions open up the possibility of applying aesthetic reflection in the context of different approaches. From this perspective, Kant’s analytic of aesthetic judgment might furnish a useful basis for trans-cultural dialogues in the field of aesthetics and reflection on the arts. Yet the theory also has its limits, especially insofar as it neglects the somatic dimension of aesthetic experience. These two questions (...) are the primary concerns of the paper. (shrink)

An aim of science is to increase our understanding of the natural world. A primary means for doing so is by providing explanations, which often proceed by tracing the causes of phenomena. How can a causal explanation lead to understanding? While explanations can take many forms, I argue that to succeed they must embody a conception of causation shared with their audience. The challenge then, is to describe this conception and detail its role in explanation. While there is good evidence (...) that scientists employ more than one causal concept, I argue that the concept of productive causation (centered on the notion of bringing about change via a connection) has a primary role in natural science explanations. After critiquing other philosophical accounts, I develop a new theory of productive causation and show how it provides an underpinning for successful explanations. The heart of the theory is a network of persisting processes that possess dispositions toward change-producing mutual interactions. I argue that in a good explanation, the scientific entities, properties and activities invoked will correspond to the theory’s depiction of causal structure. One important dimension of the theory describes how repeated patterns of interaction can give rise to a hierarchy of composite processes. This allows the theory to account for stabilized entities at various spatio-temporal scales. In turn, this enables the approach to be applicable throughout the natural sciences. After starting with simple examples, I show how the theory deals with more challenging cases from physics to biology. I conclude that the approach illuminates how explanations of various forms across diverse disciplines can lead to scientific understanding. (shrink)