Discursive accounts of the body have been prominent recently. While acknowledging the usefulness of these, the author, drawing upon specific philosophers of the body and a wide range of other theorists, focuses attention on the experiencing body which she refers to as 'creatural existence’. Thinking in terms of the creatural, she argues, can better situate human beings in their environment, thus emphasizing a kind of 'ecological notion of subjectivity’, in which place-based existence is understood anew. The educational implications of focusing (...) on what bodies 'do' and not so much in terms of how they are socially inscribed, presents them as practico-sensory totalities which should perhaps be seen as systems rather than an as mere organisms or entities. Such an articulation of creatural existence emphasizes animality, and in so doing reminds us of the centrality of the senses in all knowing and doing, including crucially, in relation to those practices which we have understood as 'work'. Multi-sensorial education is a major sub-theme of the book and the author argues persuasively for this by means of a critical analysis of the ocularcentrism that is characteristic of contemporary culture. (shrink)

José Seoane centers his commentary on my critique of the standard formal analysis of proof as an elucidation of the informal notion of proof, and I basically agree with his considerations throughout the paper. In my response I argue that the notion of formal proof is fundamentally an analysis of the notion of logical consequence, rather than an elucidation of the informal notion of proof. O comentário de José Seoane está centrado na crítica da análise formal de prova como elucidação (...) da noção informal de prova, e estou basicamente de acordo com suas considerações. Em minha réplica argumento que a noção de prova formal é fundamentalmente uma análise da noção de conseqüência lógica ao invés de uma elucidação da noção informal de prova. (shrink)

The paper by Jairo José da Silva is mainly concerned with the character of mathematical proof and with the nature of mathematics and its ontology. Although there is a fair amount of agreement in our views, I focus my response on three issues on which we disagree. The first is his view of mathematical proof as generally unconstrained by language and by a previous proof apparatus. The second is his discussion of Brouwer’s views on proof and formalization. The third is (...) his nominalistic account of structuralism.O artigo de Jairo José da Silva explora principalmente o caráter das provas matemáticas e a natureza ontológica da matemática. Apesar de haver bastante concordância em nossos pontos de vista, o foco de minha réplica são três questões em que discordamos. A primeira é sua visão da prova matemática como completamente livre de restrições impostas pela linguagem e por um aparato prévio de prova. A segunda é sua discussão de Brouwer em relação à prova e à formalização. A terceira é sua formulação nominalista do estruturalismo. (shrink)

Um teste.--Entre o moderno e o contemporâneo.--Ferrucio Busoni e a história.--Três mini-reflexões.--Uma herança que ainda pesa.--Uma questão em aberto.--A existência: problema incontornável em filosofia.--Nota sobre a recuperação da unidade real.

Анализируя основные идеи представителей феноменологической психиатрии и экзистенциального анализа и выстраивая панораму их формирования и развития, автор включает рассматриваемую традицию в философский контекст XX века.

_Purpose._ The article aims to define the philosophical narratives about the "beautiful human" of Greek antiquity in the coordinates of the triad of "natural", "social" and "cultural" body. _Theoretical basis._ When achieving this purpose, the author based on the conceptual provisions of the philosophical anthropology of Н. Plessner, in particular, concerning the attitude of a limited body to its limit as an empirical comprehension of a human him/herself and the world. Developing the position of the body as a socio-cultural phenomenon (...) and proceeding from the definition of corporeality as a "transformed human body under the influence of social and cultural factors, which has socio-cultural meanings and performs certain socio-cultural functions" (I. Bykhovskaya) (transl. by O. G.), the triad of "natural", "social" and "cultural" body was used as a methodological basis to analyse the research object. _Originality_ lies in the explication of the peculiarities of aesthetic and anthropological discourse in Ancient Greek philosophy, not only through the prism of the dichotomy of "soul" and "body", but also through the prism of the triad "natural", "social" and "cultural" body, allowing rethinking of the narratives concerning the "beautiful human" of the formation period of the European anthropological aesthetics in Antiquity. _Conclusions._ The anthropological aesthetics of Greek Antiquity is masculine aesthetics, the aesthetics of the male "cultural body". If a man is an epistemological subject, he is able, despite the ugliness and abomination of his natural body, to reach the level of the cultural body, the level of "personal existence of corporeality". As for the female corporeality, since the Ancient Greek philosophy does not provide the status of an epistemological subject for a woman, she remains at the level of "social body". (shrink)

Rather surprisingly, T.H.Green's ideas on women and the family are as neglected today as they were immediately after his death in 1882, when his thought was first interpreted for a wider public by his colleagues and friends.1 Silence on such matters in the 1880s is not remarkable. It is odd, however, that it persists today, despite recent intense concern with the history of women and the family, including their place in political thought, and despite reviving philosophical interest in the British (...) Idealists and readiness to credit them with a significant impact on politics, education and social work. It has often been remarked that Green's political ideas have much in common superficially with those of John Stuart Mill, since their values and precepts are very similar, although the substructure of their thought is utterly different. Nevertheless it has altogether escaped notice that this is equally true of their ideas on women, marriage and family relationships. Today Mill's fabled feminism easily appears limited and imperceptive, and the priority he gave to the parliamentary vote strangely simplistic. Did Green show any greater realism and understanding? Did he practise as well as preach real equality between men and women, in private as well as public life? In short, what precisely was Green's position on 'the woman question'�? (shrink)

The 2021 Gifford Lectures by Oliver O'Donovan evaluate the state of ethics as a discipline and its relationship to theology.

This paper explains why spacetime singularities do not constitute a breakdown of physical laws, and points out that the difference between the metrics at singularities and those outside of singularities is factual, rather than nomological.

William James' lecture on "The Will to Believe" has kindled spirited controversy. In this reappraisal of that controversy, Father O'Connell contributes some : that James' argument should be viewed against his indebtedness to Pascal and Renouvier; that it works primarily to validate our "over-beliefs" ; and most surprising perhaps, that James envisages our "passional nature" as intervening, not after, but before and throughout, our intellectual weighing of the evidence for belief. --From publisher's description.

If we assume that the operation of each sense modality constitutes a different experience – a visual experience, an auditory experience, etc – we are faced with the problem of how those distinct experiences come together to form a unified perceptual encounter with the world. Michael Tye has recently argued that the best way to get around this problem is to deny altogether that there are such things as purely visual (and so forth) experiences. Here I aim to show not (...) simply that Tye’s proposed solution fails, but that its failure is highly instructive because it allows us to see that the transparency thesis, which lies at the heart of the case against qualia, and of most representationalist theories of experience, is more problematic than is often supposed. (shrink)

This article explores the implications of the Harm Principle, modified to accommodate recent criticisms by Arthur Ripstein, for theories of distributive justice. It concludes that the resulting Sovereignty Principle leads to a left-libertarian theory of justice that is based not on egalitarianism but rather on considerations internal to the Principle itself. This theory avoids criticisms of incoherence that have been rightly applied to other recent versions of left-libertarianism, and supports a requirement of substantial redistribution without necessarily precluding further redistribution for (...) reasons other than those of justice. (shrink)

O'Brien, Roderick Among the treasures at the Congregational Archives of the Sisters of St Joseph of the Sacred Heart in North Sydney is a booklet, a hymnal: a collection of hymns and sacred songs attributed to Fr Julian Tenison Woods.1 The purpose of this short article is to introduce one of those hymns, and provide some information about poetry and songs in Woods's life and mission. I am grateful to the archivist for making this booklet available. Introducing this particular hymn, (...) 'Longing to Go', also gives us some insight into Woods's spirituality regarding death and regarding mission. (shrink)

First published in 1987. This study is an attempt to distinguish the problem of political obligation as it was formulated in the ancient world from the problem as it has presented itself in the modern world, and assesses the idealist achievement in the philosophical treatment of the problem of political obligation. This title will be of interest to students of philosophy and politics.

The contents of the sixth book of Ennius' Annals have recently become a matter of dispute. Ever since Columna's edition it had been assumed that the book was entirely given over to the story of the war against king Pyrrhus . That view was based on the anecdote told by Quintilian 6.3.6, that Cicero, asked to say something de Sexto Annali, a witness in a law case, replied: ‘Quis potis ingentis oras euoluere belli’. It seems as good as certain that (...) this was the first line of Book VI, and belli was taken by all as referring to the Pyrrhus war. According to Dr T. Cornell, however, ‘unrolling the mighty scroll of war’ means that the poet is now going to describe warfare on the grand scale, thus setting the sequence of the third Samnite War, the Pyrrhus War, and the second Punic War against the minor wars described in the first five books. I doubt if Ennius would have felt that the early Latin war with the story of Lake Regillus, the capture of Veii, the Allia, the fall of Rome to the Gauls, and the second Samnite war were minor wars; but I am certain that bellum in the singular, except in contrast to the notion of pax, cannot refer to war in a general sense, covering a plurality of wars. (shrink)

In the course of a discussion about the future of philosophy teaching in Russian higher education, Mamardashvili explains his conception of philosophy and how it can be learned.

In §1 I examine the connections between my account of logical properties and Tarski’s account of logical notions. In §2 I briefly present some of my views on modality and the basis for my claim that there are intensional as well as extensional relations between properties. In §3 I compare my views on the nature of logic and of mathematics with Gödel’s views.