"Collects Martin Heidegger's pivotal writings on art, its role in human life and culture, and its relationship to thinking and truth"--Publisher description.

He then argues that (1), (2) and (3) constitute an inconsistent triad as follows (1991, p. 15): Suppose (1) that Oscar knows a priori that he is thinking that water is wet. Then by (2), Oscar can simply deduce E, using premisses that are knowable a priori, including the premiss that he is thinking that water is wet. Since Oscar can deduce E from premisses that are knowable a priori, Oscar can know E itself a priori. But this contradicts (3), (...) the assumption that E cannot be known a priori. Hence (1), (2), and (3) are inconsistent. McKinsey’s conclusion is that ‘anti-individualism is inconsistent with privileged access’ (ibid.). (shrink)

In this extraordinary work Gilles Deleuze, the most renowned living philosopher in France, reflects on one of the figures of the past who has most influenced his own sweeping reconfiguration of the tasks of philosophy.Deleuze's brilliant text shows how current definitions of philosophy do not apply to Spinoza: a solitary thinker, he conceived of philosophy as an enterprise of liberation and radical demystification much as did Leibniz or, later Nietzsche. Spinoza confronts the grand philosophical problems that are still current today: (...) the comparative role of ontology, of epistemology, and of political anthropology.The goal of this book is to determine the rapport among the univocity of Being in the theory of substance; the production of truth and the genesis of sense in the theory of ideas; and practical joy and the selective organization of the passions in the theory of modes. (shrink)

This critical interpretation shows Derridian thought to be permeated by a semiology that reduces all meaning to the signification of signs thus challenging the philosophy of deconstruction at its roots.

Las primera de las conmemoraciones en torno al pensamiento del teólogo y filósofo español Francisco Suárez, que después serán repetidas de forma regular, se produjo en el ámbito académico occidental entorno a la celebración del tercer centenario de su muerte. La universidad de Munich rindió tributo con la publicación del volumen colectivo titulado P. Franz Suarez, S. I. De entre aquellas páginas hemos querido recuperar y adaptar a la lengua castellana el estudio del prestigioso medievalista Martin Grabmann. La referencia (...) a éste entre los especialistas en el pensamiento suareciano es un lugar común a la hora de precisar el carácter sintético y ecléctico de la obra metafísica de Suárez, así como para ilustrar la tesis de la penetración de sus ideas en el ámbito protestante. Es nuestra pretensión que la traducción que aquí presentamos auxilie tanto al historiador, a modo de recordatorio de un valor que generalmente no encuentra asiento en nuestros escritos ni en nuestras aulas, como al especialista, en la justa ponderación de sus rasgos y en especial, de su influencia. (shrink)

Heidegger in America explores the surprising legacy of his life and thought in the United States of America. As a critic of modern life, Heidegger often lamented the growing global influence of all things American. However, it was precisely in America where his thought inspired the work of generations of thinkers – not only philosophers but also theologians, architects, novelists, and even pundits. As a result, the reception and dissemination of Heidegger's philosophical writings transformed the intellectual and cultural history of (...) the United States at a time when American influence was itself transforming the world. A case study in the complex and sometimes contradictory process of transnational exchange, Heidegger in America recasts the scope and methods of contemporary intellectual and cultural history in the age of globalization, challenging what we think we know about Heidegger and American ideas simultaneously. (shrink)

In these original and imaginative essays, delivered as the Tanner Lectures at the University of California, Berkeley in 2005, the philosopher Axel Honneth attempts to rescue the concept of reification by recasting it in terms of the philosophy of recognition he has been developing over the past two decades.

Heidegger’s interpretation of Husserl’s Logical investigations as presented in his lectures History of the concept of time: Prolegomena was a remarkable contribution in the development of phenomenology: First, Heidegger starts with the interpretation of intentionality and his considerations become thus methodologically transparent . Second, Heidegger managed to answer the question: Why is Husserl’s phenomenology the philosophically decisive alternative when compared to the domination of reflexive consciousness and logical judgment in modern philosophy? It is because concepts are not the representations of (...) things any more; as the “states of things” they are explicit expressions of an implicitly given meaning . Third, Heidegger’s interpretation includes the fundamental question of being in its three meanings , due to which the status of the explanation of “reality” changes as well. (shrink)

El presente estudio identifica el lento forjamiento de un procedimiento de subjetivación cristiano que, creado a propósito del uso de las riquezas entre finales del siglo II y mediados del siglo III de nuestra era, empieza a imaginar que la circulación de riquezas entre los hombres y mujeres en la tierra permite atesorar riquezas en el cielo. Se trata de un procedimiento penitencial de transformación de sí que permitirá a los y las cristianas remitir el mal hecho y manifestar su (...) verdad mediante un peculiar uso de las riquezas. El estudio de este procedimiento de subjetivación puede abrir un nuevo capítulo para explorar la formación de un tipo de experiencia con base a “cierto modo de relación de uno consigo mismo y cierta relación entre el mal y la verdad”, que Michel Foucault estudia en _Las confesiones de la carne_. Dicha experiencia no será, sin embargo, una experiencia de la carne. Si seguimos a Clemente de Alejandría, esta experiencia sería la de la constitución de una vida sencilla por quien se dirige a ser espiritualmente pobre, mientras que si escuchamos a Cipriano de Cartago la llamaríamos simplemente la de la constitución de un sujeto misericorde. Al terminar el estudio propondré que esta experiencia de la pobreza espiritual o de la misericordia descansa en una profesión de fe no verbalizada que revela una copertenencia entre el acto de fe y el acto de verdad a partir de la reflexividad del sujeto sobre sí mismo. En otras palabras, sostendré que el uso penitencial de las riquezas, aunque no se verbalizara, se dirigía a realizar un acto reflexivo de verdad. (shrink)

The aim of this paper is to argue that update semantics is a natural framework for contextually restricted quantification, and to illustrate its use in the analysis of anaphoric definite descriptions and certain other anaphoric terms.

This chapter contains section titled: Discussion.

Según la doctrina del “discurso del odio”, todo mensaje calificable como tal supondrá por definición un abuso del derecho fundamental a la libertad de expresión. Esta doctrina, elaborada en distintas etapas por el TEDH a lo largo de las últimas décadas, ha sido seguida por la jurisprudencia española como pauta interpretativa de los llamados “delitos apologéticos”. En atención a esta linea, la ratio legis de este grupo de delitos consistiría, simplemente, en la prohibición del discurso del odio. La vaguedad de (...) esta idea ha llevado a un sector doctrinal a abandonar el paradigma del bien jurídico, para defender como alternativa la distinción entre daño y ofensa. En el presente trabajo se expondrán y valorarán críticamente los presupuestos y efectos de la “doctrina del odio” y se relativizará la eficacia práctica del binomio “daño-ofensa”, para llegar a una conclusión común: ambas concepciones son tautológicas. (shrink)

En este artículo se pretende exponer la antropología de Eugenio Trías como clave de comprensión de toda su filosofía. Para ello se estudia primero su ontología, en torno al ser del límite, y los tres cercos: cerco del aparecer, cerco hermético y cerco del límite. En un segundo momento se estudia su antropología filosófica, propiamente dicha, que analiza al hombre como habitante de la frontera o ser fronterizo. El hombre es entendido como un límite entre lo divino y lo animal, (...) entre la naturaleza de la que proviene (nacimiento) y el arcano hacia el que se mueve (muerte). Por último se analiza cómo esta antropología de Trías permite acceder a campos que la filosofía había descuidado, como pueden ser la ética y la religión. (shrink)

Leçon 1. L'être et l'histoire -- La lettre morte et la finitude -- L'image du monde -- L'histoire, le récit d'un événement -- Leçon 2. Glas, un roman philosophique -- Reliques -- Le fils de Hegel ou le perce-oreille -- Leçon 3. Statue de Condillac -- Régimes de signes -- L'écriture de la sensation -- Leçon 4. L'écriture -- Reste et résistance -- Aborder la finitude -- Sensation de statue -- Leçon 5. Entendre les différences -- Avoir des oreilles -- (...) Hors de la finitude -- Les fins de l'homme -- Leçon 6. Matérialité -- Khôra -- Synthèses passives -- Surface d'inscription -- Leçon 7. L'insensible du sensible -- Le toucher -- Espacements -- Le réalisme -- Leçon 8. Toucher au monde -- Effleurer, tendre, étendre -- Limites, liminaires, limbes -- Empirisme transcendantal -- Leçon 9. Sommeil et fatigue de la raison -- Rêve de Derrida -- L'effort -- De l'habitude -- Leçon 10. De la grammatologie -- Le supplément -- Tangence de la technique -- La Trace -- Leçon 11. Papier Machine -- Matière de papier -- Le ruban -- Hors-d'oeuvre -- Leçon 12. Restitution -- Déboîter le cadre -- L'infra-mince -- Logique du fantôme -- Leçon 13. Spectres -- L'esprit -- La hantologie -- Leçon 14. Revisiter Hegel -- La carte du jardin -- L'allégorie -- Face et préface. (shrink)

This chapter brings overlapping consensus and its relation to constitutional consensus together, center stage. Since constitutional consensus on its own goes a considerable distance toward providing political stability, the chapter explains how overlapping consensus goes beyond constitutional consensus. What overlapping consensus supplies, which freestanding justification and constitutional consensus can't, is a distinctive set of comprehensive moral and religious reasons endorsing and thereby justifying, each for its own reasons, the liberal order. The chapter takes up the difficult question whether traditional utilitarianism (...) could figure in an overlapping consensus that assigns priority to the “rights, liberties, and opportunities” characteristic of liberalism over the “claims of the general good.” It attempts to provide an argument for saying that a well‐known version of utilitarianism (called indirect utilitarianism) could in fact be part of an overlapping consensus so conceived. (shrink)

The paper addresses the way in which modern linguistics, − in particular, but not exclusively, the generative tradition − , has constructed its core concepts. It argues that a particular form of construction, reminiscent of, but crucially different from, abstrac- tion, which is dubbed ‘idealisation’, plays a central role here. The resemblances and differences between abstractions and idealisations are investigated, and consequences of the reliance on idealisations are reviewed.

This article explores Albert Stephanus Geyser’s understanding and application of the Christ-hymn, focusing especially on the use of the words μορφή θεοῦ. The tension between a literary-critical approach to the text versus a dogmatic understanding is exposed, as well as the challenge of a political ideology of power. Geyser’s understanding and application are measured in terms of the current state of New Testament exegetical research. In the footsteps of Stendahl and contemporary New Testament scholars, legitimacy is given to a socio-political (...) reading of the text. Geyser is appreciated as a public theologian with a deep consideration for the text as the source for theological and socio-political reflection and practice. (shrink)

Research question The secondary research use of treatment data has the potential to expand medical knowledge and improve patient care. Hospitals play an important role in systematic secondary research use: they generate large amounts of treatment data and are supposed to establish the necessary structures for their use in research. This raises the ethical question: do hospitals have a moral duty to support secondary research use of treatment data by establishing and operating the necessary resources and infrastructure? Procedure Our aim (...) is to outline a conceptual framework to discuss the question and to propose a first normative position. Building on insights from business and organizational ethics, we develop a conceptual framework in which we view hospitals as moral actors. Our normative-ethical analysis is based on a reconstructive stakeholder approach, in which we identify the following general duties of hospitals: orientation towards patient wellbeing; cost efficiency; enabling employees to act in accordance with professional ethical standards; supporting public health and research. We examine whether these general duties provide reasons for a specific duty of hospitals to support secondary research use of treatment data. We discuss potential objections to such a duty arising from other, potentially conflicting general duties of hospitals (e.g., data protection), from practice (e.g., costs/resources), or related discourses (data ownership). Conclusion Certain general duties (orientation towards patient wellbeing, cost efficiency, support of public health) justify a duty of hospitals to support secondary research use of treatment data. The duty to enable employees to act in accordance with professional ethical standards is only an indirect reason; the duty to support research applies solely to university hospitals. Potential objections apply to a certain extent but can be mitigated through targeted measures. (shrink)

THIS BOOK is, in effect, a sequel to the author’s Models for Modalities and purports to carry forward the case for the feasibility of a "possible-worlds" semantics. The main contention of the book is that such a semantics has its chief application in the study of propositional attitudes. But a good deal more than this is claimed, namely, applicability to the study of epistemic notions in general, to the study of causality and the language of the sciences, to the exact (...) study of phenomenology, to the linguistics, to the problem of "representation" in the arts, and even to the foundations of statistics and probability theory. (shrink)