In her introduction to this collection, Tymieniecka presents her phenomenology of life - the leitmotif of the three-volume anniversary publication of Analecta Husserliana - as something that stands out from preceding historical attempts to investigate life in an 'integral' or 'scientific' way. After an incubation lasting throughout the 2000 years of Occidental philosophy, this scientific phenomenology/philosophy of life at last uncovers the entire area of the 'inner workings of Nature', exposing the way in which the 'sufficient reason' and the 'ground' (...) of beingness as such crystallise out of the 'onto poietic' process. This onto-poietic process, continuing as it does in the human creative condition, also reveals the authentic genius of the works of the human spirit. This new and original philosophy, free of fallacious simplifications, speculations and reductionism, opens up a basic starting point for all philosophy. Life, 'the theme of our times', at last receives a profound philosophical treatment. (shrink)

Wild Ideas is a collection of essays that brings a fresh and refreshing perspective to the wilderness paradoxically at the center of our civilization.

This collection is the final volume of a four book survey of the state of phenomenology fifty years after the death of Edmund Husserl. Its publication represents a landmark in the comprehensive treatment of contemporary phenomenology in all its vastness and richness. The diversity of the issues raised here is dazzling, but the main themes of Husserl's thought are all either explicitly treated, or else they underlie the ingenious approaches found here. Time, historicity, intentionality, eidos, meaning, possibility/reality, and teleology are (...) the main concerns of this collection devoted to studies in aesthetics, metaphysics and literary interpretation, written by such authors as, among others, R. Cobb-Stevens, C. Moreno Marquez, J. Swiecimski, Sitansu Ray and M. Kronegger. These original studies of phenomenological aesthetics and literary theory by scholars from all parts of the world were gathered by the World Institute for Advanced Phenomenological Research and Learn ing during the year 1988/89 during its assessment of the phenomeno logical movement, fifty years after Husserl's death. IX A -T. Tymieniecka (ed.), Analecta Husserliana, Vol. XXXVII, ix. (shrink)

orbit and far beyond it. Indeed, the immense, painstaking, indefatigable and ever-improving effort of Husserl to find ever-deeper and more reliable foundations for the philosophical enterprise (as well as his constant critical re-thinking and perfecting of the approach and so called "method" in order to perform this task and thus cover in this source-excavation an ever more far-reaching groundwork) stands out and maintains itself as an inepuisable reservoir for philosophical reflec tion in which all the above-mentioned work has either its (...) core or its source. In fact, in his undertaking to re-think the entire philosophical enterprise as such and to recreate philosophy upon what he sought to be at least a satisfactorily legitimated basis, Husserl, through his already systematised and "authorized" work, and his courses, and later on in his spontaneous reflection (which did not find its way into a definitive corpus but was nevertheless sufficiently coherent with his previously established body of thought to be considered a continuation of it), uncovers perspectives upon the universe of man and projects their new philosophical thematisation that brings together all the attempts by philosophers (e. g., Merleau-Ponty, who drew upon this material and found there his own inspiration) who succeeded him with foundational intentions; it also gives a core of philosophical ideas and insights for the youngergenerationofphilosophers today. (shrink)

The Congress for Cultural Freedom is remembered as a paramount example of the “cultural cold wars.” In this paper, I discuss the ways in which this powerful transnational organization sought to promote “science studies” as a distinct – and politically relevant – area of expertise, and part of the CCF broader agenda to offer a renewed framework for liberalism. By means of its Study Groups, international conferences and its periodicals, such as Minerva, the Congress developed into an influential forum for (...) examining the ways Big Science impacted the relations between science, society, and politics, thus constituting a semi-institutional niche for Science Studies before its professionalization within academia during the 1970s. I argue that the Congress contributed to the construction of public space in which the relations between science, society and politics were debated, and science was reconceptualized as a social activity. The vision of “science studies” the CCF-associated intellectuals promulgated was different from the science studies we know today. Yet, this alternative vision, in which the issues of science politics appeared inseparable from those of science policy, science organization, and science governance, constituted the “pre-history” of science studies today. (shrink)

The article starts from the analysis of Jaspers’ concept of death as a limit situation, with special reference to the difference between Dasein and existence. Particular attention is paid to the way in which Jaspers determines the relationship between death and transcendence. Jaspersian death is also interpreted as “atemporalizing” eternity. It is emphasized that his philosophical thanatology is fundamentally different from the Stoic and Epicurean view of death. In contrast to Peach’s interpretation, it is suggested that an adequate reading (...) of Jaspers’s philosophy of death combines mystical and existential aspects. On the other hand, contrary to Csejtei’s claim, the article shows that death in Jaspers is not solipsistic but has a very strong intersubjective dimension. Accordingly, the death of the Other is interpreted in the context of love. (shrink)

New debate over the definition and significance of death has arisen in both analytic and continental philosophy. Derrida's work is permeated with the topic, which he claimed was the one most resistant to inquiry. Discussions of it by Naas, Miller and Hägglund have been limited by anthropomorphic approaches. This paper analyzes six of Derrida's contributions to thanatology, which for convenience are called ‘figures’: death as inherent in survivre; as specter; as given or put, as the Marrano's secret; as conjured (...) by the death penalty; and as a nothingness to which we owe ourselves. Considered as efforts toward some constative formulation, each new foray recalls more familiar Derridean touchstones such as différance or trace; each disputes Heideggerian speculations on death as boundary or authenticity. However, these figures' most salient feature is a shift from the constative to the performative mode, which momentarily suggests death's concomitance with speech acts. (shrink)

This paper is based on the hypothesis that the effort to establish new criteria for diagnosing human death, which has been taking place over the past twenty years or more, can be viewed as a paradigm case for the impact of scientific and technological progress on morality. This impact takes the form of three tendencies within the change in morality, which may be characterized as ‘denaturalization’, ‘functionalization’ and ‘homogenization’. The paper concludes with the view that these tendencies do not indicate (...) a decline of morality, as feared by some authors, but rather a structural change. Keywords: bioethics (Institutionalization and Professionalization of), brain death, brain life, moral reflexivity, organ transplantation CiteULike Connotea Del.icio.us What's this? (shrink)

Death is an invariant of human existence, a kind of its “omega point”. At the same time, the attitude towards it is not a constant, but rather undergoes changes, being incorporated in a wide sociocultural context. The mail goal of the article is an analysis of the nature of these changes at the present stage specifically under the influence of rapid biotechnological progress and dilemmas generated by these changes. Firstly, there is a tendency of increasing optimism: some theorists tend to (...) perceive death not as an inevitable reality, but rather as a problem and a challenge. At the same time a radical direction arises, believing that death can be overcome only through the complete separation of man from its body substrate. The utopian nature of this project forces more moderate theorists to look for indirect way, which consists in a “war” with aging as the main predecessor of death, up to attempts of its complete abolition. Gradually, the formation of scientific immortology as a kind of opposition for thanatology takes place. At the same time, many theorists, and even more ordinary people remain skeptical position about the prospects for victory over death. It can be concluded that biomedical progress actualizes general human intention for self-preservation and death avoidance, but science requires an assessment of not only the objective possibilities for overcoming death but also both ontological and anthropological consequences of it. (shrink)

On the activities of the Indian Philosophical Congress and its role in the development of philosophy in India.

In lieu of an abstract, here is a brief excerpt of the content:Kennedy Institute of Ethics Journal 13.1 (2003) 51-52 [Access article in PDF] Congress Considers Incentives for Organ Procurement Alexander S. Curtis [Tables]During the 108th Congressional session, several bills pertaining to ethical incentives for organ donation likely will be introduced. In some cases, they will be similar to bills before the 107th Congress (see Table 1). Bills in both the House of Representatives and the Senate address the establishment and (...) maintenance of donor registries, financial reimbursements for medical and nonmedical expenses incurred by qualifying donors, the presentation of commemorative medals, and tax credits.A bill entitled "Gift of Life Congressional Medal Act" (introduced last year by Senate majority leader Bill Frist (R-TN) as Senate Bill 325), and its corresponding bill of the same title (passed in the House of Representatives last year as H.R. 708), would establish a congressional commemorative medal honoring "any organ donor, or the family or family member of any organ donor." The medal is to be designed and struck with "suitable emblems, devices, and inscriptions" by the Secretary of the Treasury. The eligible donor or donor's family member would be presented with the medal by the Secretary of Health and Human Services. This bill would establish qualifying donations as those of human kidneys, livers, hearts, lungs, pancreases, or any other organ, but excludes corneas and eyes.Another bill, introduced by Representative Michael Bilirakis (R-FL) entitled "Organ Donation Improvement Act" (H.R. 624), would award grants or contracts to states, transplant centers, and qualified organ procurement organizations for the purpose of providing travel, subsistence, and incidental nonmedical expenses to individuals who make living donations. In order to receive reimbursement, the donating individuals must reside in states other than the states in which the intended recipients reside and the annual income of those receiving the organs cannot exceed $35,000. The bill also would appropriate $15,000,000 to make grants to states and public and nonprofit entities for the purpose of carrying out studies, public education demonstrations, and outreach activities "designed to increase the number of organ donors within the state." The bill would be effective from time of enactment through 2005. [End Page 51]Two other bills proposed within the House of Representatives in 2002 called for amendment to the Internal Revenue Code. The "Gift of Life Tax Credit Act (introduced as H.R. 1872 by Representative James Hansen (R-UT)) and the "Help Organ Procurement Expand Act" (introduced as H.R. 2090 by Representative Chris Smith (R-NJ)) present a refundable credit to individuals or to the estates of those who agree either to be living donors or to donate their organs upon death. The "Gift of Life Tax Credit Act" refunds $10,000 to the estates of eligible individuals "for the taxable year which includes the date of the individual's death." The "Help Organ Procurement Expand Act" offers a refund of $2,500 to qualified persons. Donations of kidneys, livers, pancreases, islet cells, lungs, and intestines are accepted, however several conditions restrict permissible donors. The "Gift of Life Tax Credit Act" requires that the legally competent individual's death not be due to a suicide and that the intention to donate was clearly declared. The "Help Organ Procurement Expand Act" prohibits donations from individuals who were killed with physician assistance, died as a result of a suicide, have been indicted or convicted of a felony or a misdemeanor offense, or are actively under criminal investigation for a possible felony offense. The "Help Organ Procurement Expand Act" also restricts procuring organs from unborn children or human fetuses and under circumstances in which the living donor would be subject to "unacceptable levels of medical risk of death or permanent debilitation." Alexander S. Curtis is a research assistant at the Kennedy Institute of Ethics, Georgetown University, Washington, DC. He received his bachelor's degree from Miami University.... (shrink)

The 14th Congress of Logic, Methodology and Philosophy of Science will be held on July 19-26, 2011, in Nancy, France . In order to provide some historical background about DLMPS Congresses, we are honoured to have the opportunity to reissue a chapter of Anita Burdman Feferman and Solomon Feferman's Alfred Tarski : Life and Logic, dedicated to the early history of the DLMPS and the organization of the first Congress held in 1960 in Stanford. We are very grateful to the (...) authors and the Cambridge University Press for their kind authorization to reissue this text. (shrink)

The article discusses the highlights of the 9th Polish Congress of Philosophy held in Gliwice-Katowice-Wisła, Poland from September 17–21, 2012. The conference was organized by the Institute of Philosophy of the Faculty of Social Sciences, University of Silesia and the Department of Applied Social Sciences of the Faculty Organisation and Management, Silesian University of Technology in Gliwice. Aleksandra Kuzior of the Silesian University of Technology opened the conference.

The purpose of this article is to investigate the relationship between the discourse of death, or thanatology, and self-fashioning, in John Chrysostom’s thirteenth homily In epistulam ad Romanos. The study argues that thanatology became a very important feature in the care of the self in Chrysostom’s thought. The central aim here is to demonstrate the multi-directional flow of death, as a corporeal discourse, between the realms of theology, ethics, and physiology. Firstly, the article investigates the link between the (...) theological concepts of sin and death. Secondly, the study argues that death also becomes a highly paradoxical discourse when it enters the realm of Chrysostomic virtue-ethics, where the mortification of excessive passion leads to life, while ‘living’ in passion only results in death on every level of existence – death as a discourse therefore becomes interiorised, a process functioning as a subset of a more extensive biologisation of the spiritual life-cycle. Finally, Chrysostom also utilises death in a very physiological way, especially in his comments on the relationship between sin and the passions, and one’s physical health and appearance. (shrink)

Despite historic efforts to enact the Patient Protection and Affordable Care Act in 2010, national health reform is threatened by multiple legal challenges grounded in constitutional law. Premier among these claims is the premise that PPACA’s “individual mandate” is constitutionally infirm. Attorneys General in Virginia and Florida allege that Congress’ interstate commerce powers do not authorize federal imposition of the individual mandate because Congress lacks the power to regulate commercial “inactivity.” Stated simply, Congress cannot regulate individuals who choose not to (...) obtain health insurance because they are not engaged in a commercial venture. Several courts initially considering this argument have rejected it, but two federal district courts in Virginia and Florida have concurred, leading to numerous appeals and the near promise of United States Supreme Court review. (shrink)

The “International Congress for the Philosophy of Science” was held in the week of August 23–28, 1954 at the Swiss Federal Institute of Technology in Zurich, Switzerland. The Institute enjoys a very high reputation as one of the foremost schools of its kind in the world. It was at this Institute that Albert Einstein taught at the beginning of his academic career. The Congress was arranged as the Second Congress of the “Union Internationale de Philosophie des Sciences” which has its (...) permanent seat in Paris, France. The first Congress of the U.I.P.S. was held in Paris in 1949. It was then that the “International Forum of Zurich” was asked to organize five years later the Congress of Zurich. (shrink)

. The Trades Union Congress and the controversy over the National Society's Standard V Reading Book in 1879. British Journal of Educational Studies: Vol. 29, No. 3, pp. 236-246.

You can’t build if you don’t dwell first. This sentence is counterintuitive. It is usually thought that first you build, and then you dwell where you have built. But if you don’t dwell where you want to build, you may not understand the landscape, and the building will be weak or crippled.In Latin, “to dwell” is habitare, which comes from the verb habere, “to own.” The phrase “You can’t build if you don’t dwell first” can be considered the leitmotif of (...) the “Yes to Life” Congress, held in Vatican City in 2019. The goal of the conference was to overcome prejudices and preconceptions about the correct approach to end-of-life cases in perinatology. Overcoming prejudices about this particular stage of life is hard in... (shrink)

One of the most persistent questions in modern theology has been that of how we can adequately acknowledge the stranger. Drawing upon the work of post‐Heideggerian theorist of language and death, Jacques Derrida, and his own creative re‐reading of Martin Heidegger and Emmanuel Levinas, the Catholic theologian and phenomenologist Jean‐Luc Marion has attempted to reconstruct what he regards as a genuinely Husserlian phenomenology. In so doing he has mapped out a phenomenology of love and a phenomenology of that divine gift (...) as ‘being given as givenness’; that is, a condition of life itself. In fact, as I will argue, this rests on the boundary between theology and thanatology (the philosophy of our encounter with that most radical stranger, death) and in his recent reflections upon ‘saturated phenomena’ Marion has explored the interplay between traditional theological topics such as hope and death and contemporary arguments on meaning, symbol and ritual. Christian hope resides in an act of remembrance and Marion argues for the eucharist – in its recollection of the life, death and resurrection of Jesus Christ – as the site of human hope; only this crucial eucharistic move upwards and outwards can overcome the burden of Western metaphysics. It is a literary move which takes us some way towards elevating the language which we use in talking about and recognising the other beyond that of the narrow model offered to us by some commentators of Levinas and one which encourages us to look again at poetry, hymn and Scripture. (shrink)

Mortality as a Philosophical-Anthropological Issue: Thanatology, Normativity, and "Human Nature" This paper examines mortality—the fact that we humans are all going to die—as an issue in philosophical anthropology, by applying a fourfold typology of some key forms of philosophical anthropology to the topic of death and mortality. First, this typology, originally suggested by Heikki Kannisto, is outlined; the mortality issue is, then, viewed from the perspective it opens. Finally, the challenges to our understanding of death and mortality that this (...) perspective may help us meet are discussed. The treatment of mortality from the perspective of philosophical anthropology may make it more understandable in a manner that will highlight the importance of the concept of normativity in the philosophical examination of any such humanly relevant issue. (shrink)

Legislative hearings on the Helms Human Life Statute (S.158) and the Hatch Human Life Amendment (S.J.Res.110) revealed the depth of the philosophical differences between pro- and anti-abortionists on fundamental values, and on the relationship between law and morality and between science and politics. These differences could have profound implications for national policy. They could also have an impact on the basic separation of powers between the legislative and judicial branches of the national government and the boundaries between federal and state (...) political activity. (shrink)

In this report, we look at the challenges posed by the outbreak of COVID‐19 and how the Executive Board of these two congresses succeeded in overcoming those challenges and holding two congresses. The approach for a large festival with different virtual setting components provided a suitable solution that led to exemplary achievements and created an appropriate model for future virtual or combined virtual and face‐to‐face events. These events proved that pandemic problems could not limit the organizers, pushing them to make (...) better use of the facilities and turning this threat into an opportunity. (shrink)