In the fall semester of 1772/73 at the Albertus University of Königsberg, Immanuel Kant, metaphysician and professor of logic and metaphysics, began lectures on anthropology, which he continued until 1776, shortly before his retirement from public life. His lecture notes and papers were first published in 1798, eight years after the publication of the _Critique of Judgment, _the third of his famous _Critiques. _The present edition of the _Anthropology _is a translation of the text found in volume 7 of _Kants (...) gesammelte Schriften, _edited by Oswald Külpe. Kant describes the _Anthropology _as a systematic doctrine of the knowledge of humankind. Kant’s lectures stressed the "pragmatic" approach to the subject because he intended to establish pragmatic anthropology as a regular academic discipline. He differentiates the physiological knowledge of the human race—the investigation of "what Nature makes of man"—from the pragmatic—"what man as a free being makes of himself, what he can make of himself, and what he ought to make of himself." Kant believed that anthropology teaches the knowledge of humankind and makes us familiar with what is pragmatic, not speculative, in relation to humanity. He shows us as world citizens within the context of the cosmos. Summarizing the cloth edition of the _Anthropology_,_ Library Journal_ concludes: "Kant’s allusions to such issues as sensation, imagination, judgment, taste, emotion, passion, moral character, and the character of the human species in regard to the ideal of a cosmopolitan society make this work an important resource for English readers who seek to grasp the connections among Kant’s metaphysics of nature, metaphysics of morals, and political theory. The notes of the editor and translator, which incorporate material from Ernst Cassirer’s edition and from Kant’s _marginalia _in the original manuscript, shed considerable light on the text.". (shrink)

The text of Ephesians 6:10–20 reframes the sectors of what we know as ‘spiritual warfare’ to tackle demons that menace and disturb people’s daily life. Reading this text from an African perspective helps to understand the text as well as believers in Africa to efficiently use the proposed weapons.Contribution: An approach such as an intercultural criticism with the aid of a four-legged stool model in this research proved to be appropriate.

Oxford Studies in Ancient Philosophy is a volume of original articles on all aspects of ancient philosophy. The articles may be of substantial length, and include critical notices of major books. OSAP is now published twice yearly, in both hardback and paperback.

Oxford Studies in Ancient Philosophy is a volume of original articles on all aspects of ancient philosophy. The articles may be of substantial length, and include critical notices of major books. OSAP is now published twice yearly, in both hardback and paperback.

Oxford Studies in Ancient Philosophy is a volume of original articles on all aspects of ancient philosophy. The articles may be of substantial length, and include critical notices of major books. OSAP is now published twice yearly, in both hardback and paperback.

Célestin Freinet était un innovateur, et ses racines pédagogiques et intellectuelles expliquent les origines de ses idées, celles du Mouvement Freinet.

Se analiza la problemática esencial planteada por la cristiandad en el esfuerzo de Pablo de Tarso por universalizar el mensaje de la fe más allá de las limitaciones propias de la razón ("los griegos buscan sabiduría") y del signo ("los judíos procuran señales"). Se indica cómo la tradición paulina opta por la "locura de la predicación" como medio y salida del cristianismo para acceder a la salvación por vía de la "locura de la cruz".

In the light of partial (mis)understanding, we examine the thesis that concepts are individuated in terms of possession conditions and show that adherents face a fatal dilemma: Either concept‐individuating possession conditions include cases of partially (mis)understood concepts or not. If yes, possession conditions do not individuate concepts. If no, the thesis is too restricted and lacks a minimally satisfactory level of generalization.

Volume 24, Issue 7-8, November - December 2019, Page 854-859.

-- 2. Montesquieu, Voltaire, Rousseau, Diderot.

Se ha preguntado alguna vez sí al museo lo podríamos llegar a convertir en un espacio para generar situaciones y experiencias educativas. Esta será el vehículo conductor del presente artículo. Una serie de ideas que invitan a reflexionar sobre esta práctica, no obstante, inspirada en la teoría. No es viajar al pasado, a una especie de túnel del tiempo, sino es proponer e incentivar una mirada para erigir al museo en un espacio donde aprender y educar; a tenor del valor (...) patrimonial, la conservación y las posibles relaciones que podemos encontrar con el poder, la historia e, incluso, el mundo actual. El museo se ha de convertir en un ejercicio educativo de construcción colectiva a través de la interpretación y del diálogo. (shrink)

We establish some results on the Borel and difference hierarchies in φ-spaces. Such spaces are the topological counterpart of the algebraic directed-complete partial orderings. E.g., we prove analogs of the Hausdorff Theorem relating the difference and Borel hierarchies and of the Lavrentyev Theorem on the non-collapse of the difference hierarchy. Some of our results generalize results of A. Tang for the space Pω. We also sketch some older applications of these hierarchies and present a new application to the question of (...) characterizing the ω-ary Boolean operations generating a given level of the Wadge hierarchy from the open sets. (shrink)

The author attempts to specify the meaning of the central ontological and metaphysical concepts 'social existence', 'social reality' and 'life world'. He looks into such issues as 'How does social existence arise?', 'What legitimates social reality?', 'How are general intersubjective senses of such reality formed?' and eventually 'Who is responsible for social existence (and probably existence in general)?' From a retrospective journey into the history and theoretical explications the author endeavors to look for the empiristic content of these concepts, which (...) opens up in cultural and linguistic space of West European tradition. The only subject responsible for the existent universe is the man who is also responsible for existence. Notably, this responsibility is not of abstract nature, it is not the responsibility for some obscure existence, it is rather specific organization of one's own life space which gives rise to 'healthy' existence. According to the author, such responsibility remains however a wishful project for Ukrainian reality. (shrink)