This paper explores the claim made by Thomas Aquinas in Summa Theologiae, I, q. 1, a. 3 that ‘sacred doctrine’ is ‘scientific.’ After reviewing some of the key historical commentators on the question, I propose an examination of Thomas' treatment of the gift of prophecy as providing an important clue into discerning more clearly his evolution from an Aristotelian understanding of knowledge or ‘science’ to a fuller sense of the term scientia as used by Thomas. Chief among these is a (...) clue into how Thomas resolves the difficulty between necessity and history. His treatment of prophecy in the Summa Theologiae gives one a glimpse into how Thomas is a historical thinker, despite weighty authorities such as Etienne Gilson arguing otherwise. Closer attention to prophecy permits one to rethink Thomas' account of sacred doctrine in Question One and appreciate how pivotal the fact of divine revelation having been made to prophets in history is for its ‘scientific’ character. (shrink)

Recovering Reason: Essays in Honor of Thomas L. Pangle is a collection of essays composed by students and friends of Thomas L. Pangle to honor his seminal work and outstanding guidance in the study of political philosophy. These essays examine both Socrates' and modern political philosophers' attempts to answer the question of the right life for human beings, as those attempts are introduced and elaborated in the work of thinkers from Homer and Thucydides to Nietzsche and Charles Taylor.

Changemaker Education is a collection of practitioner-based case studies that highlight the why, what, and how of empowering educational experiences.

In two studies, we explored the frequency and phenomenology of musical imagery. Study 1 used retrospective reports of musical imagery to assess the contribution of individual differences to imagery characteristics. Study 2 used an experience sampling design to assess the phenomenology of musical imagery over the course of one week in a sample of musicians and non-musicians. Both studies found episodes of musical imagery to be common and positive: people rarely wanted such experiences to end and often heard music that (...) was personally meaningful. Several variables predicted musical imagery, including personality, musical preferences, and positive mood. Musicians tended to hear musical imagery more often, but they reported less frequent episodes of deliberately-generated imagery. Taken together, the present research provides new insights into individual differences in musical imagery, and it supports the emerging view that such experiences are common, positive, and more voluntary than previously recognized. (shrink)

L'étranger divin qu'incarne Dionysos, l'étranger à soi que devient Rousseau dans le regard des autres, l'étranger barbare que décrit Lucien de Samosate, l'étranger du dehors qui n'habite pas la maison commune, l'étranger mis à distance par la constitution des morales, l'étranger en exil que célèbre l'Islam... Qu'ont-ils donc en commun? Et comment se distinguent-ils? L'objet de ce travail à plusieurs voix n'est pas de construire une théorie. L'exercice consiste au contraire à multiplier les approches, à laisser jouer librement, de la (...) Grèce antique aux Temps modernes en passant par le monde musulman, une diversité de figures et de notions, pour mettre à l'épreuve leur impact sur l'idée même d'altérité. (shrink)

The famous story of the choice of Hercules became one frequently depicted in Western art and, as Ernst Panofsky showed, the various treatments of this theme demonstrate the significance of cultural continuity through the centuries. At the same time, the motif of Hercules and his choice presents us with a challenge to current theoretical approaches to culture. We can either take the easy path and accept the current hermeneutic orthodoxies of popular cultural studies, or we can choose a harder but, (...) ultimately, more rewarding path: the philosophy of culture articulated by Ernst Cassirer. This volume brings together a collection of papers which reflects the broad sweep, both historical and theoretical, of Cassirer's philosophy of symbolic forms. They range from language-theory to myth and religion; and all are set, with varying degrees of emphasis, in a comparative context. (shrink)

Occasional Papers in Cassirer and Cultural-Theory Studies presented at the University of Glasgow's Centre for Intercultural Studies. Given the growing disenchantment, on all sides, with the 'high theory' of the 1970s and 1980s, and with the dominant master-trope of literary and cultural reflexion of the 1980s and 1990s, the extended metaphor or 'allegory', this volume offers a timely re-examination of what, according to Goethe, is a deeper mode of understanding the symbol. Via the life-long preoccupation of Ernst Cassirer with the (...) problems of 'symbolic form', as he christened it, the papers collected here try to come to terms with the thinking of Goethe and Schiller on the symbol, and on related issues. Taken together, they attempt to elucidate the filiation of German classicism down through the nineteenth century to the present, in the belief that some of Cassirer's ideas have fed, often unacknowledged, into the mainstream of contemporary cultural theory, and that the rigour of his thought can help clear up much of the confusion in that 'theory'. (shrink)

Forms of Artificial Intelligence (AI) are already being deployed into clinical settings and research into its future healthcare uses is accelerating. Despite this trajectory, more research is needed regarding the impacts on patients of increasing AI decision making. In particular, the impersonal nature of AI means that its deployment in highly sensitive contexts-of-use, such as in healthcare, raises issues associated with patients’ perceptions of (un) dignified treatment. We explore this issue through an experimental vignette study comparing individuals’ perceptions of being (...) treated in a dignified and respectful way in various healthcare decision contexts. Participants were subject to a 2 (human or AI decision maker) x 2 (positive or negative decision outcome) x 2 (diagnostic or resource allocation healthcare scenario) factorial design. We found evidence of a “human bias” (i.e., a preference for human over AI decision makers) and an “outcome bias” (i.e., a preference for positive over negative outcomes). However, we found that for perceptions of respectful and dignified interpersonal treatment, it matters more who makes the decisions in diagnostic cases and it matters more what the outcomes are for resource allocation cases. We also found that humans were consistently viewed as appropriate decision makers and AI was viewed as dehumanizing, and that participants perceived they were treated better when subject to diagnostic as opposed to resource allocation decisions. Thematic coding of open-ended text responses supported these results. We also outline the theoretical and practical implications of these findings. (shrink)

'Myth has not been really vanquished and subjugated. It is always there, lurking in the dark and waiting for its hour and opportunity' Ernst Cassirer, The Myth of the StateAs a central part of his philosophy of symbolic forms as a form of religious expression, and as a political problematic the question of myth belongs at the heart of Ernst Cassirer's intellectual enterprise. Using a variety of methodological and conceptual approaches, these papers examine the persistence of myth as a symbolic (...) form from a variety of perspectives: philosophical, anthropological, psychological, political, and historico-cultural. In its way each paper attempts, in Cassirer's phrase, to 'see the adversary face to face'.The contributors to this volume are Paul Bishop, Alan Cardew, Milad Doueihi, Dina Gusejnova, Cyrus Hamlin, Stefanie Hölscher, Kai Kresse, John Michael Krois, Barbara Naumann, Detlev Pätzold, Martine Prange, Birgit Recki, Edward Skidelsky, Roger Stephenson and Jonathan Westwood. (shrink)

Darwinian Evolution and Classical Liberalism brings together a collection of new essays that examine the multifaceted ferment between Darwinian biology and classical liberalism.

This volume brings together eleven essays that address a range of issues extending from broader questions of social justice to the sexual intimacy that bears the mark of our fleshly existence. Collectively, these essays extend the reach of Paul Ricoeur’s early to late works by taking up some of the major social, political and religious challenges facing us in a postmodern, ultrapluralistic world.

The theoretical and empirical link between leadership and workplace bullying needs further elaboration. The aim of the study is to examine the relationship between quality of leadership and the occurrence of workplace bullying 2 years later. Furthermore, we aim to examine a possible mechanism from leadership to bullying using social community at work as mediator. Using survey data that were collected at two different points in time among 1664 workers from 60 Danish workplaces, we examined the total, direct and indirect (...) effects between quality of leadership and workplace bullying. Our results indicate that quality of leadership plays a role in establishing working conditions that lead to workplace bullying. Furthermore, social community at work fully mediates the effect of poor quality of leadership on workplace bullying. This longitudinal study adds to previous cross-sectional studies on the substantial role played by leaders in the bullying process. Within the leadership–bullying relationship, social community at work acts as a full mediator, adding a significant contribution to the discussion of mechanisms involved in the bullying process. Plausible explanations of this mechanism and practical implications are discussed. (shrink)

This book offers a unique account of the role imagination plays in advancing the course of freedom's actualization. It draws on Paul Ricoeur's philosophical anthropology of the capable human being as the staging ground for an extended inquiry into the challenges of making freedom a reality within the history of humankind. This book locates the abilities we exercise as capable human beings at the heart of a sustained analysis and reflection on the place of the idea of justice in (...) a hermeneutics for which every expectation regarding rights, liberties, and opportunities must be a hope for humanity as a whole. The vision of a reconciled humanity that for Ricoeur figures in a philosophy of the will provides an initial touchstone for a hermeneutics of liberation rooted in a philosophical anthropology for which the pathétique of human misery is its non- or pre-philosophical source. By setting the idea of the humanity in each of us against the backdrop of the necessity of preserving the tension between the space of our experiences and the horizons of our expectations, the book identifies the ethical and political dimensions of the idea of justice's federating force with the imperative of respect. Paul Ricoeur's Philosophical Anthropology as Hermeneutics of Liberation will be of interest to scholars and advanced students working in hermeneutics, phenomenology, ethics, political theory, and aesthetics. (shrink)

Volume 24, Issue 7, July 2024, Page 6-12.

People live and age together in social groups. Across a range of outcomes, research has identified interdependence in the cognitive and health trajectories of ageing couples. Various types of memory decline with age and people report using a range of internal and external, social, and material strategies to compensate for these declines. While memory compensation strategies have been widely studied, research so far has focused only on single individuals. We examined interdependence in the memory compensation strategies reported by spouses within (...) 58 older couples. Couples completed the Memory Compensation Questionnaire, as well as an open-ended interview about their memory compensation practices. We found that internal, intra-individual memory compensation strategies were not associated within couples, but external, extra-individual strategies showed interdependence. Individuals’ scores on material/technological compensation strategies were positively correlated with their partners’. Reported reliance on a spouse was higher for men and increased with age. Our open-ended interviews yielded rich insights into the complex and diverse resources that couples use to support memory in day-to-day life. Particularly evident was the extent of interaction and coordination between social and material compensation, such that couples jointly used external compensation resources. Our results suggest that individuals’ reports of their compensation strategies do not tell the whole story. Rather, we propose that older couples show interdependence in their memory compensation strategies, and adopt complex systems of integrated material and social memory compensation in their day-to-day lives. (shrink)

Paul Ricoeur and the Lived Body’s explorations into the ethical, social, cultural, and affective dimensions of our corporeal existence draw on Paul Ricoeur’s reflection on the lived body. Starting with the fact that one’s own body is irreducible to an object, these essays critically contribute to discourses on the body.

Depue & Collins's (D&C's) work relies on extrapolation from data obtained through studies in experimental animals, and needs support from studies of the role of dopamine (DA) neurotransmission in human behaviour. Here we review evidence from two sources: (1) studies of patients with Parkinson's disease and (2) positron emission tomography (PET) studies of DA neurotransmission, which we believe lend support to Depue & Collins's theory, and which can potentially form the basis for a true neurochemistry of personality.

Dans La Beauté rationnelle, en 1904, Paul Souriau défend le réalisme esthétique, selon lequel les choses possèdent bien la propriété d’être belles si elle leur est attribuée à juste titre. Il défend aussi le rationalisme esthétique, selon lequel nous pouvons savoir si une chose est belle ou non. Ce sont deux thèses généralement rejetées dans l’esthétique au xx e siècle. Comme l’est aussi, le plus souvent, l’affirmation d’une valeur morale de la beauté que Souriau défend en insistant sur la (...) question de savoir ce que nous devons admirer. Après avoir expliqué ces thèses, l’article indique une source possible de ce réalisme : une esthétique classique, à la française, qui se trouvait chez Cournot ou, encore auparavant, chez La Bruyère. (shrink)

This broad and insightful book presents current scholarship in important subfields of philosophy of science and addresses an interdisciplinary and multidisciplinary readership. It groups carefully selected contributions into the four fields of I) philosophy of physics, II) philosophy of life sciences, III) philosophy of social sciences and values in science, and IV) philosophy of mathematics and formal modeling. Readers will discover research papers by Paul Hoyningen-Huene, Keizo Matsubara, Kian Salimkhani, Andrea Reichenberger, Anne Sophie Meincke, Javier Suárez, Roger Deulofeu, (...) Ludger Jansen, Peter Hucklenbroich, Martin Carrier, Elizaveta Kostrova, Lara Huber, Jens Harbecke, Antonio Piccolomini d'Aragona and Axel Gelfert. This collection fosters dialogue between philosophers of science working in different subfields, and brings readers the finest and latest work across the breadth of the field,illustrating that contemporary philosophy of science has successfully broadened its scope of reflection. It will interest and inspire a wide audience of philosophers as well as scholars of the natural sciences, social sciences and the humanities. The volume shares selected contributions from the prestigious second triennial conference of the German Society for Philosophy of Science/ Gesellschaft für Wissenschaftsphilosophie (GWP.2016, March 8, 2016 - March 11, 2016). (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Why Poe?Why Not Peirce?Roger SeamonFrederick Crews has twice tried to mock deep interpretation to death, but it won't work. There is, as he himself says, "a desperate need to root around and 'find' some redeeming features of Pooh to hang on to," and thus The Pooh Perplex did not, and Postmodern Pooh will not, put an end to the love affair between literary interpreters and deep meanings.1 The (...) opposition of Plato and Aristotle did not do it in the ancient world,2 and Dr. Johnson was still protesting two millennia later: "They see with great clearness whatever is too remote to be discovered by the rest of mankind, but are totally blind to what lies immediately before them. They discover in every passage some secret meaning, some remote allusion, some artful allegory... which no other reader ever suspected" (Rambler, p. 176). Early in the last century academic critics tried to resist the practice within academe, but they too failed, and Crews himself only gave it up after writing one of the best works of the genre, The Sins of the Fathers.3Disbelieving in literary deep meanings is roughly the equivalent of being an atheist. We have a strong propensity to find them in both natural and cultural phenomena. Stars and entrails are interpreted as symbols of a deeper reality, and we create such devices as the I Ching and the Tarot deck to gain entrance to a hidden world of meaning. Dreams, which straddle nature and culture are, perhaps, the most common object upon which to exercise the impulse, and Hayden White reminds us that this propensity has also been part of our intellectual traditionfrom the time that Plato set the world of ideas over against the world of things and Aristotle set the contemplative life over against the active life as end to means. This Absurdist moment [White is speaking about post-structuralist [End Page 256] literary interpretation] was potentially present from the beginning of modern European humanism, with its gnostic bent, its celebration of scholarship as an end in itself, its notion of privileged readers enjoying the status of priests interpreting the book of life. It was potentially present in modern Western philosophy, with its insistence that things are never what they appear to be but are manifestations of noumenal essences whose reality must be supposed but whose "natures" can never be known.4We are often not content with surface meaning in life and texts, but wish to find what Paul Tillich calls, none too modestly, "ultimate reality," which "characterizes the whole appearing world as non-ultimate, preliminary, transitory and finite," and "it is the awareness of the deceptive character of the surface of everything we encounter which drives one to discover what is below the surface."5There is, however, an oddity that may offer non-believers in deep interpretation some consolation. Philosophical texts, which share many characteristics with literary ones (see below, p. 4, for a discussion of the relevant similarities), are almost wholly immune from deep interpretation. There is no hope for us skeptics that literary deep interpreters will abandon their trade, so all we can do is console ourselves with trying to understand why our rich and beloved surfaces are so often abandoned for the very dubious depths. Crews says that interpreters "yearn to have their 'values' validated by books—the killer app of the 1400s" (Postmodern Pooh, p. 136); yes, but why don't other disciplines, such as history and philosophy, engage in the same practice? What is it about literature that makes it vulnerable? Why, in particular, are philosophical texts almost totally immune to such interpretation? As my title puts it, why Poe, why not Peirce?But why just Poe and Peirce, philosophy and literature, in the first place? There are, of course, many other kinds of discourse, but literary and philosophical texts have an especially intimate relationship. First, they have a canonical status that, for example, history no longer does, and it is the canon that attracts hermeneutic attention. Students of philosophy and literature learn a canon—or did until recently, and that is not true of modern historians, psychologists, and economists. Second... (shrink)