In the mid-1260s in Paris, a dispute raged that concerned the relationship between faith and the Augustinian theological tradition on the one side and secular leaning as represented by the arrival in Latin of Aristotle and various Islamic and Jewish interpreters of Aristotle on the other. Masters of the arts faculty in Paris represented the latter tradition, indicated by the phrase "double truth theory." In 1269, Thomas Aquinas wrote the polemical work On There Being Only One Intellect, Against the (...) Averroists (De unitate intellectus contra averroistas). Thomas is intent on countering two views: first, that intellect is not a faculty of the soul that animates our body, and second, that there is a single intellect existing separately that suffices for all people. Brief as it is, this work puts into play all the significant strands of Thomas's teaching on man - historical doctrinal, philosophical, and theological. It is a valuable source for discussing Thomas's views on the relationship between Aristotle and Christianity and puts to rest the misleading claim that Thomas baptized Aristotle." The introduction places the work historically and sketches the controversy to which it was a contribution. Part 2 includes the Latin Leonine text and McInerny's translation. Part 3 analyzes the basic arguments of Thomas's work and provides a series of interpretive essays meant to make Thomas accessible to today's readers. (shrink)

"De unitate intellectus contra Averroistas" from Thomas Aquinas. Thomas Aquinas (1225-1274), sanctus, doctor Ecclesiae catholicae, theologus italianus et philosophus mediaevalis.

L'objet des conférences ici rassemblées est de réfléchir sur les limites du dialogue entre pensée médiévale et pensée moderne en se concentrant sur une difficulté récurrente de la sémantique des propositions : la question de la référence vide, proposant ainsi une histoire des théories du signifié prépositionnel.

La relación entre Santo Tomás de Aquino y el Maestro Eckhart es un tema complejo, especialmente en lo referido a la noética. Nuestro trabajo explora la posibilidad de establecer conexiones y diferencias a partir del ejemplo noético del muro usado por el Aquinate en De unitate intellectus, y al cual Eckhart hace referencia en algunas de sus obras. Se ofrece un análisis del ejemplo del muro y su uso por parte de Eckhart en algunos de sus sermones y (...) tratados. A partir de ahí, se concluye que la perspectiva de Eckhart, si bien conoce la posición del Aquinate, supera los esquemas tomistas. (shrink)

Este artículo pretende realizar un repaso por la historiografía de la noción de averroísmo latino, desde los primeros trabajos de E. Renan hasta las investigaciones más recientes. Se destaca la falta de acuerdo entre las distintas posiciones y las grandes dificultades de definición que ésta categoría ha comportado para los historiadores de la filosofía durante los dos últimos siglos.

The explicitly psychological works of Siger which are universally accepted as genuine are the Quaestiones in librum tertium de anima, the Tractatus de anima intellectiva, and the De intellectu. Siger’s Quaestiones in librum tertium de anima, which were written sometime between 1265 and 1270, may have been the occasion for Saint Thomas’ De unitate intellectus contra Averroistas, which was issued in 1270. Some of the doctrines contained in them are also to be found in Stephen (...) Tempier’s condemnation of the same year. The distinguished Italian historian of medieval and Renaissance philosophy, the late Bruno Nardi, proved that Siger’s immediate reply to Thomas’ attack was his now lost De intellectu, a work that we know primarily from excerpts and paraphrases to be found in various works of the Renaissance philosopher, Agostino Nifo. While this reply was probably written almost immediately after the appearance of Thomas’ opusculum, that is, in 1270 or 1271, Siger authored yet another reply, the Tractatus de anima intellectiva, which Fernand Van Steenberghen has dated as written in 1272 or 1273. A brief examination of these various works and of Siger’s questions on the Liber de causis, which were written between 1273 and 1276, will make evident the evolution of Siger’s ideas on the soul and the intellect that resulted from his careful study of Saint Thomas’ opusculum. (shrink)

¿Cuál es el objeto de nuestro conocimiento? ¿Qué es lo que de hecho conocemos? Este problema epistemológico fue uno de los ejes de las discusiones filosóficas suscitadas dentro del aristotelismo del siglo XIII, y Tomás de Aquino no sólo fue uno de los principales protagonistas de esa querelle filosófica, sino que ha escrito, incluso, alguno de esos capítulos centrales. Uno de esos capítulos es el así llamado ‘‘averroísmo latino’’, fuertemente criticado por Tomás en varias obras, especialmente en el De (...) class='Hi'>unitate intellectus contra averroistas. Este artículo examina algunos de los argumentos mediante los cuales Tomás no sólo procura refutar la epistemología de Averroes, sino que, además, postula y desarrolla algunas tesis luego consideradas como características del ‘‘averroísmo’’. Más específicamente, el artículo llama la atención acerca del modo en que Tomás (mal)interpreta la teoría de Averroes del intellectum speculativum (objeto del conocimiento) en términos de su propia teoría de la species intelligibilis (medio o instrumento del conocimiento). (shrink)

In lieu of an abstract, here is a brief excerpt of the content:AQUINAS ON REINCARNATION MARIE I. GEORGE St. John's University Jamaica, New York I. INTRODUCTION AQUINAS EXPLICITLY addresses the question of whether reincarnation is possible on numerous occasions.1 Not surprisingly, his most extensive and subtle treatment of the subject is found in a work addressed to nonChristians, the Summa Contra Gentiles. Aquinas took it to be his duty as Christian philosopher to address errors which were apt to have (...) a detrimental effect on the faith of Christian believers.2 In this spirit I have undertaken the task of presenting Aquinas's philosophical arguments against reincarnation. For nowadays belief in reincarnation is becoming increasingly widespread, even among Christians, in spite of the fact that it is incompatible with belief in the resurrection of the body. My treatment of the matter will necessarily be summary, both because of the large number of arguments which Aquinas proffers, and because a full understanding of Aquinas's arguments presupposes an understanding of his teachings on natural philosophy, and especially on the soul. 1 A partial listing of the works in which Aquinas discusses reincarnation is as follows: In Super Evangelium S. Matthaei, ed. P. Raphaelis Cai, O.P. (Turin: Marietti, 1951), n. 925, Aquinas refers to transmigrationem animae. Reference is made to the Pythagorean fables on the subject in In Aristotelis Librum De Anima Commentarium (Turin: Marietti, 1959), n. 131 (hereafter cited as De Anima). Extended discussions of reincarnation are found in Summa Contra Gentiles (hereafter cited as ScG), II, c. 83, ed. C. Pera, O.P., et al. (Turin: Marietti, 1961), and in Scriptum super Sententiis (hereafter cited as Sent.), IV, d. 44, q. l, a. 1 (Paris: Lethielleux, 1956). The Index Thomisticus indicates that the word "metempsychoseos" is used twice in the Catena Aurea (Matt.), but does not appear in any of Aquinas's own writings. 2 Cf. De Unitate Intellectus Contra Averroistas. 33 34 MARIE I. GEORGE What is reincarnation? The problem in attempting to understand and to form a proper judgment about the idea of reincarnation stems from the fact that this word designates a cluster of disparate beliefs and doctrines, some popular, some philosophical, others religious. If reincarnation has always figured prominently in the religious and cultural fabric of Eastern thought, it has been less present in the West. In spite of some precedents in the past, it is only really quite recently that this idea has been gaining ground here, although in forms quite different from those of the East. The question, then, is a vast one. For this reason, among others, we intend to limit our consideration to those versions for which Western philosophers have offered a defense. Their claim is that upon death the spirits of at least certain people enter into other human bodies (generally those of newly conceived infants), or even into the bodies of lower life forms. Moreover, it is usually maintained that the kind of being one's spirit will enter after death depends upon how one has lived one's previous life. One might thus return as a queen, or as a poor and miserable person, or even as a slug, in correspondence to the goodness or evilness of one's former life. Aquinas's arguments against reincarnation are of two sorts. Sometimes he argues against what he calls the roots of a given version of the theory:' What he means by roots are positions the acceptance of which render reincarnation necessary or plausible. In showing that the roots are unsound, Aquinas refutes a given account of reincarnation, but does not refute the basic doctrine as such, for there may be some other account that would justify the belief. The other sort of argument which Aquinas gives positively establishes that reincarnation is impossible. We intend to consider here both sorts of argument.4 'Cf. IV Sent., d. 44, q. I, a. 1, sol. 1. 4 Note that Aquinas does not address the religious versions of the theory with the exception of Plato's theory which can be considered religious to the extent that it is derived from the Pythagorean mysteries. Aquinas interests himself in those theories known to him that both offer a rational account and have some plausibility. AQUINAS ON... (shrink)

La conflictiva recepción del corpus aristotélico en el mundo latino hacia el s. XIII es bien conocida. En ese período, asistimos, entre otras cosas, tanto a diversas condenas universitarias como a la conformación de lo que podrían considerarse “facciones” respecto de la doctrina del Estagirita. Tal vez uno de los textos que causó mayor revuelo fue el De anima. De todo lo que se ha escrito sobre el tema, nos interesa particularmente el De unitate intellectus contra (...) class='Hi'>averroistas de Tomás de Aquino. Y es que allí el Aquinate se encarga no sólo de explicitar su propia postura, sino también de retomar las tesis de sus opositores. Ahora bien, puesto que un análisis exhaustivo es incompatible con el propósito de esta comunicación, nos centraremos puntualmente en las objeciones que, en el capítulo III, hace a la teoría de Siger de Brabante acerca de la unión del alma intelectiva con el cuerpo y su relación con el conocimiento humano. A fin de cuentas, tal como se verá más adelante, es este aspecto puntual el que más le molesta, puesto que las consecuencias que se derivan de ello exceden el ámbito metafísico e, incluso el gnoseológico, repercutiendo directamente tanto en la ética en general como en la fe cristiana en particular. (shrink)

Aquinas puts forward two different, and conflicting, interpretations of Themistius’s account of the intellect. In his earlier interpretation of Themistius, Aquinas understands him to hold the position that both the possible and agent intellect are separate and incorruptible, existing apart from individual human souls but shared in by individual souls in the process of knowing. In De unitate intellectus contra averroistas, however, Aquinas radically departs from this reading, hailing Themistius as a genuine interpreter of the Peripatetic (...) position, while decrying Averroes’s perversion of both Themistius and Aristotle. This paper examines these competing interpretations of Themistius’s account of the intellect in his Commentary on the De anima of Aristotle, focusing on two issues central to its interpretation: (1) the nature of intellect insofar as it is separate, impassive, and unmixed, and (2) whether the productive intellect is one or many. (shrink)

Ralph McInerny's translation of Aquinas's polemical opusculum, De unitate intellectus contra Averroistas, is part of a new series of texts whose purpose is, as the cover announces, to "present well-edited basic texts to be used in courses and seminars and for teachers looking for a succinct exposition of the results of recent research." McInerny's volume, with its facing page Latin text and English translation, fulfills the first goal in exemplary fashion; but the interpretive essays fall somewhat (...) short of presenting "up-to-date commentary" on Aquinas's text and the positions it attacks. (shrink)

This article examines the third objection of Chapter Five of the opusculum De unitate intellectus of Saint Thomas. This section offers a summary of Thomist gnoseology and the most important arguments regarding the unity of the intellect. It also represents a true milestone in Western Philosophy, by specifying the object of intellection and the distinction between id quod intelligitur and in quo intelligitur, fundamental themes in the context of moderate realism in comparison with the other currents of (...) the theory of knowledge. (shrink)

Resumo: A finalidade deste trabalho é destacar importância e o legado do dominicano Alberto Magno na controvérsia com os defensores da unicidade do intelecto possível para todo o gênero humano. Para tanto, será feita uma apresentação sumária do seu tratado De unitate intellectus, redigido em 1263. Após uma contextualização histórica que apresenta a posição do bispo de Regensburg diante das teses averroístas, procurar-se-á mostrar como ele foi o inspirador, quanto a essa questão, de um dos seus alunos mais (...) brilhantes: Tomás de Aquino. Além disso, deseja-se frisar como, para o Doctor Universalis, a contribuição de Averróis se revelasse indispensável: este soube indicar, com efeito, a maneira correta segundo a qual o intelecto devia ser considerado “imaterial”, embora sua conclusão da existência de um único intelecto possível para todo gênero humano fosse inaceitável.: The purpose of this paper is to highlight the importance and the legacy of the Dominican Albertus Magnus in the controversy with the defenders of the possible unity of the intellect of all mankind. To this end, a brief presentation of his treatise De unitate intellectus, written in 1263, will be given. After a historical contextualization that presents the Bishop of Regensburg’s position in relation to Averroism, it will be shown how he inspired one of his most brilliant students, Thomas Aquinas, with regard to this topic. Moreover, it is pointed out that, for the Doctor Universalis, Averroes’ contribution proved indispensable: the latter was able to indicate the correct way in which the intellect should be considered “immaterial”, although his conclusion that there was a possible single intellect for all mankind was unacceptable. (shrink)

I. Opuscoli: De principiis naturae, De ente et essentia. Testi scelti: De deo uno,savedeo creatori.--II. Opuscolo De unitate intellectus. Testi scelti de homine.

This article reviews De unitate intellectus – Über die Einzigkeit des Intellekts 84 Euro978-3-7728-2840-9.

In lieu of an abstract, here is a brief excerpt of the content:THE EUCHARISTIC THEOLOGIES OF LAUDA SION AND THOMAS AQUINAS'S SUMMA THEOLOGIAE THOMAS J. BELL Emory University Atlanta, Georgia MANY works associated with Thomas Aquinas stand both the Office and Mass for the Feast of Corpus Christi.1 The earliest witness to this association comes from two of Thomas's Dominican brothers and younger contemporaries, Tolomeo of Lucca and William of Tocco. Around 1317 Tolomeo wrote in his (...) Historia Ecclesiastica: " Thomas composed [the Corpus Christi Office] in full, including the lessons and all the parts to be recited by day or night; the Mass, too, and whatever has to be sung on the day." 2 William, in his Historia beati Thomae completed around 1320, lists the liturgy of Corpus Christi among Thomas's works and informs us that Thomas wrote the liturgy " at the request of Pope Urban [IV]." 3 It is known that on August 11, 1264, Urban, in the bull Transiturus, declared that the Feast of Corpus Christi was to be celebrated throughout Christendom according to a "new, Roman," liturgy.4 Thomas had returned from Paris to Italy, his 1 This does not mean that Thomas created the liturgy for the feast de nova. Rather it means that Thomas selected and combined older elements from the Scriptures, the Fathers, and existing liturgies, only venturing to write from scratch those hymns and prayers necessary for expressing the theological and devotional views central to the Feast of Corpus Christi. In other words, Thomas wrote or pieced together texts " proper " to the feast and united them with the " ordinary " texts of the Mass and Office. 2 James A. Weisheipl, Friar Thomas d'Aquino: His Life, Thought and Works (Washington, D.C., 1974), p. 177. a Ibid., pp. 132, 177. 4 Ibid., pp. 179, 183. For a partial translation of the bull Transiturus see also Darwell Stone, A History of the Doctrine of the Holy Eucharist (London, 1909), vol. 1, 344-46. This "new, Roman" liturgy promulgated by Urban IV was, indeed, a new 163 164 THOMAS J. BELL homeland, five years before the bull was published. Furthermore, by 1264 he had developed a "warm friendship" with Urban, whom we know to have commissioned Thomas to write several works between 1261 and 1265.5 These facts have led most scholars since the early fourteenth century to conclude that Urban's "new" liturgy was the work of Thomas.6 In recent years, however, Cyrille Lambot has questioned whether Thomas wrote or compiled the liturgy promulgated by Urban. He has noted that Reginald of Piperno, Thomas's amanuensis and companion from 1259 to 1274, did not include the liturgy for Corpus Christi in his list of Thomas's works. Moreover, the Dominican Order, like most Orders and dioceses, did not adopt Urban's liturgy for the Feast of Corpus Christi until 1317, when John XXII required its use throughout Western Christendom.7 If Thomas had written the liturgy, argues liturgy composed for the celebration of Corpus Christi. Around 1246 a certain John, a religious of Mont-Cornillon, had compiled a liturgy for the " Body of the Lord " that was in place throughout the diocese of Liege. Being so impressed by the solemnities of the Liege eucharistic celebration, Hugh of Saint-Cher, a Dominican and the cardinal legate of Germany, declared in 1252 that the feast of Corpus Christi was to be celebrated throughout the territory under his leadership. Jacques Pantaleon, the future Urban IV, knew the solemnities of Liege from his time as the city's archdeacon. It seems that upon his election as Pope, Urban was urged by many people to establish the Feast throughout Christendom. Eventually he did this with the publication of the bull Transiturus. For more details, see Weisheipl, Friar Thomas d'Aquino, pp. 178-79. 0 Weisheipl, Friar Thomas d'Aquino, p. 147. 6 The liturgy for the Feast of Corpus Christi that is associated with Thomas is not identical with the one currently used in both the Roman rite and Dominican rite. The modern texts for the Feast reflect the liturgical reforms that have occurred since Thomas's day. Notwithstanding these reforms, the Mass for the Feast (Cibavit eos), which includes Lauda Sion, has for the most part... (shrink)

De Cive ("On the citizen") is one of Thomas Hobbes's major works. "The book was published originally in Latin from Paris in 1642, followed by two further Latin editions in 1647 from Amsterdam. The English translation of the work made its first appearance four years later (London 1651) under the title 'Philosophicall rudiments concerning government and society'."The work anticipates themes of the better-known Leviathan. The famous phrase bellum omnium contra omnes ("war of all against all") appeared first in (...) De Cive. (shrink)

Edmund Burke is considered the father of conservatism. With his ‘Reflections on the French Revolution’ (1790), Burke presented a work that was already controversial at the time of its publication. In Burke’s understanding, people and their social institutions are historical beings that are subject to change but unchanging in the face of all change. The central concept in Burke’s argument is heritage, which encompasses both collective, historical memory and social organisation, and specifically refers to constitutional traditions. Society is hierarchically structured (...) and forms an organic unit based on a necessary balance between the principles of continuity and regeneration. According to Burke, the state is the coagulated historical rationality of people who must be taken at least as seriously as contemporaries in their efforts to shape a good order. With contributions by Michael Becker, Norbert Campagna, Oliver Hidalgo, Jürgen Kamm, Skadi Siiri Krause, Thomas Lau, Ulrich Niggemann, Henning Ottmann, Volker Reinhardt and Rüdiger Voigt. (shrink)

This essay accomplishes two goals. First, I explore Husserl’s study of “tension” from his 1893 manuscript, “Notes Towards a Theory of Attention and Interest,” to reveal that it comprises his de facto first analysis of instinct. Husserl there describes tension as the innate pull to execute ever new objectifications. He clarifies this pull of objectification by contrasting it to affective and volitional experiences. This analysis surprisingly prefigures a theory of drive-feelings and anticipates the idea that consciousness is both teleological and (...) autotelic. Second, I show how Husserl’s de facto account of instincts from 1893 inspires his robust philosophy of instincts from Studies concerning the Structures of Consciousness and other late manuscripts. While Husserl maintains many 1893 insights, he now claims that the instinct towards objectification comprises affective and volitional moments. Finally, I demonstrate that Husserl’s analyses of instincts throughout his life are united by the idea that consciousness possesses an essential structural lack. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work.This work is in the public domain in (...) the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

After a methodological premise defining the state of the art as regards the relationship between Albert the Great and the Magistri Artium tradition on De anima, this article examines the second part of De unitate intellectus (ed. Coloniensis 1975), in which Albert expounds the rationes in contrarium to the thesis of the unicity of the intellect. In parallel, an analysis is conducted of the Sed contra section of q. 77 (membr. III), tract. XIII, pars II, of the (...) Summa Theologiae (ed. Borgnet 1895). Beginning with an examination of the formal structure of these sections from the two works and a detailed survey of some of the rationes laid out therein, the article highlights both the aspects common to the two redactions and those which most distinguish them, so as to formulate some hypotheses regarding the reasons and methods behind this reworking carried out by Albert. (shrink)

The most contentious tenet of Husserl's phenomenology of feelings is his conclusion that there is an analogy between axiological reason and theoretical reason. Simply, Husserl asserts that the axiological validation of feelings is analogical to the theoretical validation of judgments. While the scholarship has debated the merits of Husserl's analogy over the last 120 years, this paper presents a new accurate interpretation, because it is the first to highlight how Husserl develops this analogy by most often comparing the fulfillment of (...) judgments to the fulfillment of wish feeling intentions. Specifically, I examine how Husserl analogizes wish fulfillment to theoretical fulfillment at different times; in the 1901 Logical Investigations, in his 1908 Lectures on Ethics, and in 1910 manuscripts from Studien zur Struktur des Bewusstseins. In light of this original interpretation, I conclude by arguing – contra popular readings – that Husserl does not over‐intellectualize feelings and their validation. (shrink)

Thomas Windisch Problème fondamental de la tradition philosophique occidentale, la justification de l’existence du mal dans le monde est un thème inépuisable pour le philosophe. Particulièrement d’actualité au moment où les effets directs et indirects de la pandémie mondiale de COVID-19 n’épargnent personne, la forme de ce questionnement a évolué au fil des révolutions philosophiques. Le présent article tente de se replacer à la fin du xviiie siècle pour prolonger la parole du poète Friedrich Hölderlin à partir d’une réinterprétation (...) du mal kantien. En adoptant une perspective à la fois philosophique et littéraire, il est possible de démontrer comment le concept d’unité, compris à l’aune du Beau, se révèle en tant que cause irrémédiable, mais justifiée, du mal vécu par l’humain. À partir de son roman Hypérion, Hölderlin nous proposerait une théodicée tacite qui, sans renier les critères épistémologiques de la philosophie kantienne, lui échapperait, autant qu’à toute justification exclusivement philosophique de l’existence du mal tentée depuis la modernité. (shrink)

Thomas L. Friedman's recent book on globalization, The Lexus and the Olive Tree, sees a religious value in globalization: “globalization emerges from below … from people's very souls and from their deepest aspirations” (1999, 338). Pierre Teilhard de Chardin made similar claims in 1920, calling globalization the “deep‐rooted religious movement of our age” (Teilhard 1979, 211). He came to this awareness through his experience in World War I. There he began connecting globalization to its roots in evolution and to (...) the mystics’ desire for the “All,” a desire he saw animating the work of believing and unbelieving scientists. He found confirmation of his ideas in the letters of Saint Paul, who told of God eventually filling all things. Teilhard used the vocabulary of mysticism to describe global developments in technology, industry, politics, and the environment, and the ardor of his texts has led to their being widely used for secular gatherings on global subjects. (shrink)

L'auteur montre que la demonstration aristotelicienne du principe de non-contradiction se joue sur le terrain de la psychologie. Le livre Gamma de la Metaphysique renvoie au traite De l'ame et c'est a une theorie de l'enonciation qu'aboutit Aristote: l'unite offerte par l'acte d'affirmer etant, selon lui, l'expression non seulement de l'unite, mais encore de l'individualite du sujet.

Suggestions that academic medicine is systemically racist are increasingly common in the medical literature. Such suggestions often rely upon expansive notions of systemic racism that are deeply controversial. The author argues for an empirical concept of systemic racism and offers a counter argument to a recent suggestion that academic medicine is systemically racist in its treatment of medical trainees: Anderson et al.’s (Academic Medicine, 98(8S), S28–S36, 2023) “The Long Shadow: a Historical Perspective on Racism in Medical Education.” Contra the (...) authors of “The Long Shadow,” the author argues that racial performance disparities in medical education cannot be validly attributed to racism without careful empirical confirmation; he further argues that standards of assessment in medical education cannot be properly deemed racist merely because minority trainees are disproportionately disadvantaged by them. Furthermore, the history of medicine and society in the Anglo-European West is not, as argued by the authors of “The Long Shadow,” best viewed as one long tale of racial oppression culminating in the present day pervasive racism of academic medicine in the United States. Racism is a deplorable stain on our history and our present but it is not the historical essence of Christianity, European civilization, Western medicine, or contemporary academic medical institutions. (shrink)

This volume is chiefly composed of revised versions of essays presented and discussed at the research symposium of the same title held in Delray Beach, Florida, on May 7-9, 1993. The symposium was conducted under the sponsorship of the William F. Dietrich Eminent Scholar Chair in Philosophy at Florida Atlantic University and the Center for Advanced Research in Phenomenology, Inc. Several essays have been added, including the Husserl ineditum and its translation. The intention of the project was to attract even (...) wider appreciation for this posthumous work by Husserl, especially since it has now been first translated into English by Andre Schuwer and Richard Rojcewicz. In manuscript form, the Ideas II was known to Martin Heidegger and Maurice Merleau-Ponty before Sein und Zeit and Phenomenologie de la perception, as well to Edith Stein and Ludwig Landgrebe, of course, who worked on it as Husserl' s assistants. It was published in 1952 as Volume IV of the Husserliana series, and critical studies of that volume were written by Paul Ricoeur and Alfred Schutz. Now that there is an English translation, it is increasingly being taught in the United States along with the Ideas I. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Dialogue:Moving ForwardThomas Cattoi (bio) and Carol S. Anderson (bio)The San Francisco Bay Area is an interesting location in which to ponder Buddhist-Christian relations. The website UrbanDharma.org lists more than a hundred institutions affiliated with Buddhist organizations—a density higher than in the Beijing metropolitan area. Some of these centers have a clearly ethnic and denominational character, serving a predominantly immigrant population. Some, like many of the Tibetan organizations, function (...) as cultural centers but also attract a considerable Western clientele. Others, like the San Francisco Zen Center or Spirit Rock in Marin County, belong to the first wave of historical Buddhist centers established in the United States in the 1960s and 1970s. A few more are trying to establish new forms of enculturated Buddhist practice that are more suited to Western sensitivities and are only loosely affiliated with the cultures of traditional Buddhist societies. At the Graduate Theological Union in Berkeley, alongside schools training Jesuit priests, Dominican friars, and Protestant ministers of various denominations, the Institute of Buddhist Studies prepares students from different walks of life to work as Buddhist chaplains in hospitals and educational institutions. Buddhism, in its various forms and manifestations, is no longer an exotic import from a little known “elsewhere,” but is part and parcel of the local spiritual landscape.For students and scholars practicing in such a diverse environment, it is perhaps difficult to imagine that for the greatest part of its history, most of Christendom was largely unaware of the very existence of the Buddhist tradition. While Clement of Alexandria and Jerome do mention Buddhism, and references to its practice can be found in the writings of medieval travelers such as Marco Polo, most European Christians lived in a world where the role of the religious “other” was played by Judaism and Islam. It was only in the early modern era, with the beginning of the European colonization of Asia, that non-Abrahamic religious traditions gradually entered the intellectual horizon of Western intellectuals and scholars. Around the year 1740, a French Jesuit named Jean-François Pons (1688–1752), otherwise remembered as a pioneer of Sanskrit studies in the West, came to the startling realization that many of the religious practices that missionaries and travelers had come across in regions as far apart as China, Japan, Nepal, and Mongolia were actually all parts of the same religious tradition. In his correspondence with his fellow Jesuits in France, he coined the [End Page vii] term Bauddhamatham—teaching of the Buddha—to refer to what would eventually be known as Buddhism. In the early years of the nineteenth century, many Sanskrit and Tibetan texts started to be catalogued and translated into the major European languages, bringing about the first encounter between Europe’s intellectual elites and this utterly foreign religious tradition.The nineteenth century also saw the beginning of a more existential engagement with the Buddhism tradition, albeit one that was limited to intellectual elites who were highly critical of institutional Christianity. In his work The World as Will and Representation, Schopenhauer found in Buddhism many echoes of his own philosophical insights. Many of the members of the Pāli Text Society, established in London in 1871, had rejected Christianity and thought they would find in Buddhism a moral framework in a society where the normativity of the Christian tradition had already started to be questioned. At the same time, we also see the beginning of the first comparative studies, where Buddhism and Christianity are compared from a speculative and doctrinal perspective. In 1880, Ernest de Bunsen claimed that if one made an exception for the crucifixion, many of the fundamental moral teachings of Buddhism and Christianity were virtually identical. This was just the beginning of a slew of similar studies.While the Christian churches were initially uninterested or outright skeptical about engaging in dialogue with non-Christian religious traditions, this attitude started to shift in the decades following the Second World War. The Second Vatican Council, for instance, marked an important shift in the Catholic Church’s attitude toward other religions. Before the 1960s, Catholic theology departments did not offer courses on other religious traditions or on interreligious dialogue... (shrink)

¿Puede la tesis del reemplazo de Raz sobrevivir en el contexto de una teoría dworkiniana del derecho y de la adjudicación? Judging Positivism, de Margaret Martin, fornece una de las mejores reconstrucciones y una de las más interesantes críticas ya planteadas contra la influyente filosofía del derecho de Joseph Raz. En uno de los pasos centrales de su argumento, Martin desafía una sumisión central de Raz, que es el intento de combinar la tesis del reemplazo con la tesis de (...) la justificación normal. Mientras la primera exige que ciudadanos y oficiales excluyan de la deliberación cualesquiera razones de primer orden para la acción, la ultima invita consideraciones sobre legitimidad que no se puede examinar con independencia de las razones de primer orden que la tesis del remplazo pretende excluir. En este comentario crítico, yo acepto la crítica de Martin según la cual esas dos tesis no pueden ser aceptadas como argumentos conceptuales. Sin embargo, sugiero que aún existe un espacio para armonizarlas si se las acepta por razones normativas. Si hay un buen argumento para tratar razones jurídicas como un nivel intermedio de razones para la acción, entonces puede haber buenos argumentos circunstanciales para tratar razones institucionales como remplazantes en el sentido que Raz defiende en su teoría del derecho. (shrink)

Aun cuando Trágame tierra2 (1969), de Lizandro Chávez Alfaro (1929-2006), es reconocida como la primera novela contemporánea nicaragüense, sigue ocupando un lugar marginal en el panorama de la crítica latinoamericana. Las lecturas que se le han hecho tienden a enfatizar cómo retrata los esfuerzos revolucionarios contra la dictadura somocista, dando poca importancia al elemento regional que Chávez Alfaro desarrolla, en particular el mundo cultural de la llamada Costa Atlántica. Este artículo analiza la novela a partir de una perspectiva transcultural, (...) guiada por las elaboraciones teóricas de Ángel Rama, con el objetivo de problematizar cómo introduce la otredad cultural del Caribe nicaragüense en el discurso letrado nacional. Se centra en las diversas formas de representar el choque entre la modernización estatal y la diferencia cultural caribeña, en particular las representaciones de sujetos subalternos, la pluralidad de nombres y las tensiones presentadas entre la oralidad y la escritura. Se argumenta que estos elementos forman las piezas de una narrativa transculturadora que destaca la inherente conflictividad de toda simbiosis cultural. (shrink)

Los países de occidente que se han desarrollado están llevando a cabo una guerra contra el terrorismo. O, de modo más preciso: los gobiernos de algunos de estos países conducen una guerra contra los terroristas. Este esfuerzo bélico se incrementó de manera drástica después de los ataques terroristas del 11 de septiembre, que mataron más o menos 3000 personas en Nueva York, Virginia y Pennsylvania. El más notable ataque anterior a éstos, fue el del carro-bomba en las embajadas (...) de Estados Unidos en Dar es Salaam y en Nairobi el 7 de agosto de 1998, que mató cerca de 257 personas, incluyedo a 12 ciudadanos estadounidenses. Desde el ataque del 11 de septiembre, 202 personas, incluyendo a 88 australianos, fueron asesinadas en Kuta en la isla de Bali, en indonesia, el 12 de octubre de 2002; unas 191 personas murieron en el ataque con bombas en Madrid, el 11 de marzo de 2004; y el ataque terrorista del 7 de julio, en Londres, dejó 52 personas muertas. ¿Porqué hacer la guerra contra estos terroristas? [Fragmento]. (shrink)

Este trabajo se propone mostrar cómo la Teoría Neoclásica de la Ley Natural fundamenta la existencia de normas morales absolutas, cuál es su relevancia para la filosofía moral, y qué críticas pueden ser formuladas a la argumentación de los autores. Ellos postulan que la ley natural, mediante normas, lleva a elegir y proteger bienes humanos básicos, correspondientes a los diversos aspectos de la naturaleza humana, evitando su destrucción, daño o impedimento. Aunque la mayoría de las normas morales admiten excepción, nunca (...) lo hacen las que prohíben realizar un acto que siempre daña directamente un bien básico, pues tal acto no puede compatibilizarse con la propia autorrealización, y atenta contra la dignidad humana. La división del trabajo tomará la siguiente forma: en los primeros cuatro apartados se abordarán los conceptos clave para la defensa de una norma absoluta en la Teoría Neoclásica, en el quinto se enlazarán los conceptos al modo que los autores lo hacen para demostrar la existencia de absolutos morales y someter el consecuencialismo a crítica, y en el sexto se hará una breve revisión crítica de los argumentos presentados. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Got Ethics? Envisioning and Evaluating the Future of Our Guild and DisciplineStacey M. Floyd-Thomas (bio)IN LIGHT OF THE SOCIETY OF CHRISTIAN ETHICS’ TWENTY-First Century and 2020 Initiatives, several ad hoc committees and working groups have examined the fate and future of both the Society and the field of Christian ethics. The stated purposes of these initiatives and their correlative task forces were to think about a new era (...) that is ostensibly different from the state of the discipline of Christian ethics and the demographics of the Society in the past. In effect, each initiative was charged with addressing the evolving needs of our field, particularly giving attention to our mission, membership, meeting, media, management, and mass appeal. There has also been considerable attention paid to our relevance in an academy and society where underrepresented groups of color are no longer minorities in the demographic composition of the United States. Further, numerous discussions have focused on the shifting dynamics of a global and postsecular age. Each initiative therefore chose to focus its attention on the practices of the Society in order to expand our ethical conversations with ethicists in other cultures, traditions, and institutional settings. Finally, each initiative executed its own inventory, and recommendations to the board and membership emerged.The 2016 preconference workshop titled “Got Ethics?” was a roundtable discussion that was an effort to make good on the hard work of those initiatives and the good intentions of the SCE board. Herein four ethicists—namely, Gloria Albrecht, Agnes Chiu, Gary Dorrien, and Miguel De La Torre, joined me in the quest to revisit the implications that a diverse demographic and discipline as well as the developing global context may pose for the future of our scholarship and society. Each panelist stated hard truths for these troubling times that poignantly mark both the crises of theological education and the church, and even more urgently for the future of our discipline and our Society as Christian ethicists. [End Page 195]Gary Dorrien offered a rigorous overview of the history of Christian social ethics that coalesced around the ever-growing gap that threatens its viability:Today, as in previous generations, some ethicists work hard at straddling the divide between social justice activism and disciplinary scholarship. For many of us, our purview consists entirely of ethicists fitting this description. All of us up here work hard at doing both things and we struggle with the trade-offs of doing so. I have completed my assignment and my time is up, but I have a cautionary conclusion. Unlike previous generations of social ethicists, we cannot assume that our field has a future. The existence of our field is in jeopardy except in Catholic institutions. On the road I have talked with many academic administrators who are skeptical that their schools need to teach anything called Christian ethics or comparative religious ethics or social ethics. We cannot settle for merely asserting that our work is relevant and that our field has an established standing. The weight of presumption is shifting against us. The field is shrinking, and we must prove that our work is substantial and relevant.1As Dorrien traces the history of social ethics as a discipline, beginning with the rise of the Social Gospel and its modern social consciousness, he also causes us to reflect on our postmodern consciousness as well. Social ethics began with black and white Social Gospel ministers who preached radical social change; however, Reinhold Niebuhr’s Christian realism tempered this radical vision, moving the discipline in a more moderate direction. Today social ethics remains in a crisis of identity and relevance, caught between the need to establish itself as a discipline in its own right and the ethical exigency of speaking directly to social injustices.As an emerging moral theologian, Agnes Chiu echoes Dorrien’s perspective by asserting thatChristian ethics is a discipline that intersects and calls for Christian engagement with the world. It enables Christianity to be relevant because it deals with issues with which the world wrestles such as justice, conflicts, and human dignity. Theologians have long warned against the danger of irrelevancy and indifference by both our discipline and the... (shrink)

De unione Verbi incarnati est sans doute celle des Questions disputees qui a suscite parmi les disciples de saint Thomas d'Aquin les plus apres controverses. Seule en effet, elle mentionne, a cote de l'unique esse personnel du Christ, un autre etre de ce suppot, correspondant a la nature humaine. Comment concilier cette affirmation avec la doctrine thomasienne de l'unite d'etre substantiel? Et ne risque-t-elle pas de remettre en cause l'unite ontologique du Christ, et par la de detruire Jesus? Mais (...) au-dela de ces controverses, notre QuAestio revele l'emerveillement d'un contemplatif fascine par la nouveaute ineffable de l'Incarnation. 2000 ans apres la naissance du Christ, cette oeuvre puissante, publiee pour la premiere fois en edition latin-francais, ne pourra manquer de susciter un ardent interet. (shrink)