In this paper, using definability of types over indiscernible sequences as a template, we study a property of formulas and theories called "uniform definability of types over finite sets" (UDTFS). We explore UDTFS and show how it relates to well-known properties in model theory. We recall that stable theories and weakly o-minimal theories have UDTFS and UDTFS implies dependence. We then show that all dp-minimal theories have UDTFS.

Based on a careful study of his unpublished manuscripts as well as his published work, this book explores Peirce's general theory of signs and the way in which Peirce himself used this theory to understand subjectivity.

A basic intuition we have regarding the nature of time is that the future is open whereas the past is fixed. For example, whereas we think that there are things we can do to affect how the future will unfold, we think that there are not things we can do to affect how the past unfolded. However, although this intuition is largely shared, it is not a straightforward matter to determine the nature of the asymmetry it reflects. So, in this (...) paper, I survey various philosophical ways of characterizing the asymmetry between the ‘open future’ and the ‘fixed past’ in order to account for our intuition. In particular, I wonder whether the asymmetry is to be characterized in semantic, epistemic, metaphysical or ontological terms. I conclude that, although many of these characterizations may contribute to a global understanding of the phenomenon, an ontological characterization of the asymmetry is to be preferred, since it is superior to the alternatives in explanatory power, intelligibility, and in how it coheres with interesting senses of openness. (shrink)

Much of cognitive science is committed to the modular approach to the study of cognition. The core of this approach consists of a pair of assumptions - the anatomical and the functional modularity assumptions - which motivate two kinds of inference: the anatomical and the functional modularity inferences. The legitimacy of both of these inferences has been strongly challenged, a situation that has had surprisingly little impact on most theorizing in the field. Following the introduction of an important, yet rarely (...) made, distinction between two functional concepts - the distinction between cognitive working and cognitive role - this paper analyses these kinds of inference, and refocuses the attention on new aspects of their main limitations. It is argued that both the anatomical and functional modularity inferences can, and do, operate in three distinct modes in contemporary cognitive science, and that seeing this is essential to understanding both the power and the limitations of these methodological tools. (shrink)

A basic principle in sentencing offenders is proportionality. However, proportionality judgments are often left to the discretion of the judge, raising familiar concerns of arbitrariness and bias. This paper considers the case for systematizing judgments of proportionality in sentencing by means of an algorithm. The aim of such an algorithm would be to predict what a judge in that jurisdiction would regard as a proportionate sentence in a particular case. A predictive algorithm of this kind would not necessarily undermine justice (...) in individual cases, is consistent with a particularistic account of moral judgment, and is attractive even in the face of uncertainty as to the legitimate purposes of punishment. (shrink)

This book provides a valuable look at the work of up and coming epistemologists. The topics covered range from the central issues of mainstream epistemology to the more formal issues in epistemic logic and confirmation theory. This book should be read by anyone interested in seeing where epistemology is currently focused and where it is heading. - Stewart Cohen , Arizona State University..

Pensant la philosophie selon son déroulement dans le temps, Rorty suggère que le projet qui l’a soutenue au cours de plusieurs siècles, fonder la connaissance sur des principes sûrs, s’est avéré inachevable parce que circulaire. Est-ce donc que la philosophie serait finalement impossible? Non, parce qu’alors une nouvelle démarche philosophique émerge, consistant à « soutenir la conversation », c’est-à-dire à empêcher que la libre recherche du meilleur discours sur le monde ou sur la conduite ne soit entravée par des prétentions (...) fondationnalistes à définir les règles définitives. Enfin, il serait faux de voir là une chute dans le relativisme, sur le plan cognitif ou moral ; une telle critique méconnaîtrait la dynamique réelle de la pratique humaine du jugement. (shrink)

Le plan canonique rigoureusement normé de la domus étrusco-romaine, attesté dans la plus grande partie de l’Italie, pour l’essentiel, du vie au ier siècle av. J.‑C., a connu un succès très limité en dehors de la péninsule, où de fortes traditions autochtones, grecques ou puniques, semblent en avoir entravé le développement. Le cas de Délos présente un intérêt particulier à cet égard, compte tenu de l’importance de la composante italique de sa population. L’étude des maisons d’habitation du site, ici envisagée (...) en fonction d’une approche strictement planimétrique, montre cependant, en dépit de quelques convergences, que le plan canonique n’y a jamais été véritablement adopté par les élites locales ; les édifices qui s’en rapprochent le plus sont actuellement interprétés comme des bâtiments commerciaux. En revanche, la « Maison de Fourni » présente une très grande similitude avec les villae construites à la même époque en Italie, en particulier la Villa de Diomède à Pompéi. (shrink)

Terrorist attacks throughout the world and particularly within the United States have given rise to a new chapter in the ongoing debate over liberty versus security. The most recent manifestation of this dispute focuses on whether Muslim refugees can be denied entry as a class into the United States, based on their religion alone, for fear they might be harboring potential terrorists. This Essay shows that such a policy cannot be justified under the First Amendment Establishment Clause, as well the (...) United States’ expressed international commitments to preserving international human rights. What can be done is to engage a broader set of investigative approaches that are more likely to provide greater security than any policy focused on religion alone. (shrink)

The victories of the Go-playing artificial intelligence “AlphaGo” against professional player Lee Sedol in 2016 had a profound impact on public and academic perceptions of AI. This event shocked observers, as the ability of a machine to defeat a world champion human in a highly complex game seemed to indicate that a machine had achieved human-like—or more than human—intelligence. But why was AlphaGo so readily anthropomorphized by academic and non-academic audiences alike? Drawing from existing analyses of reactions to and arguments (...) concerning AlphaGo and AI generally, this paper argues that “generative” cognitive science—a school of thought exemplified by the linguistic work of Noam Chomsky—offers two novel contributions to this subject. First, generativism sheds light on an irrational double standard in the study of the human mind in contrast to the study of non-cognitive systems—“methodological dualism”—which, I argue, has been transferred to evaluations of AlphaGo and other AI. Second, by exposing this irrational double standard in perceptions of AI, I employ generativism’s more well-known arguments concerning the nature of human intelligence and its scientific study to the evaluation of AI, exposing deficient interpretations widely used in the case of AlphaGo and AI generally. (shrink)

La philosophie de la religion n'est pas une discipline parmi d'autres. Sa courte histoire d'à peine trois siècles témoigne des états de la raison moderne et plus généralement de la modernité elle-même, si celle-ci peut se définir par les relations de la pensée à ses enracinements religieux, par les rapports de la raison à la croyance et à l'institution religieuse. Produit des Lumières, mais tout autant première réaction inquiète, romantique ou rétrograde, au projet d'une émancipation radicale par rapport au religieux (...) dont les Lumières semblaient l'achèvement, la philosophie de la religion a représenté le lieu essentiel où la raison moderne est venue se réfléchir, réfléchir son histoire et son opération, ce que la pensée occidentale avait fait de son lien à la religion, ce qu'elle allait ou devait en faire. C'est dire que sa démarche ne procédait pas simplement d'une curiosité intellectuelle à l'égard d'un objet parmi d'autres, fût-il l'objet "suprême" : son enjeu était rien moins que la nature de la modernité elle-même. Elle y traduisait les exigences de la raison occidentale, peut-être son besoin ; elle décidait d'une solution qui lui donne une assise ; elle en montrait le visage, dans ses dimensions épistémologiques, métaphysiques, morales, politiques. Cet enracinement dans les besoins de l'époque, les intérêts premiers de la raison, dans la nécessité aussi d'interpréter ce qui arrive à la modernité occidentale dans son rapport à la religion, continue d'en légitimer, aujourd'hui plus que jamais, l'exercice : c'est sa raison d'être. Or le noeud de cette intrigue, le centre polémique de ces rapports entre raison et religions que veut clarifier et traiter la philosophie de la religion, c'est la question de la vérité. Comme si son exercice était en définitive le prolongement technique et surtout le renouvellement de la question qu'un procurateur romain posait à un individu qui se proclamait lui-même la vérité : "Qu'est-ce que la vérité?" Cette question interroge la religion en deux sens : elle interroge pour savoir si la religion est vraie mais aussi pour savoir ce qu'est le vrai selon elle qui en fait également sa valeur suprême. Mais ce faisant, c'est bien la raison philosophique qui se pose à elle-même cette question : Qu'est-ce que la vérité pour toi, c'est-à-dire pour nous? Pour se poser une telle question, et la poser de manière si décisive à la religion, il faut qu'elle ait gardé un peu de son intérêt. Or cette question nous intéresse-t-elle encore? Dans notre modernité tardive que certains nomment postmoderne, tenons-nous encore à la vérité? C'est cette question qui est au centre de la philosophie de la religion. (shrink)

La « nouvelle pensée », telle que la conçoit Rosenzweig, semble liée au fait que le discours philosophique ferait enfin droit non seulement au sujet singulier, mais aussi à la personne même du philosophe. On ne décèle pourtant pas la trace d’une première personne dans L’Étoile de la Rédemption. En concentrant notre attention sur les premières lignes de L’Étoile de la Rédemption, on se propose d’examiner le sens et la forme originale donnés par Rosenzweig à l’idée d’une philosophie en première (...) personne – du Je criant au Je parlant et au Nous à venir.Le philosophe en personne. The « new thought », as Rosenzweig figures it out, seems to be linked to the fact that philosophical discourse would make finally a place not even for the singular subject but also for the philosopher himself. However no trace of a first singular person can be discovered within The Star of Redemption. By focusing especially on the opening lines of The Star, we propose to examine the signification and the original form given by Rosenzweig to the idea of a philosophical discourse in first person – from the screaming « I » to the speaking « I » and the coming « We ». (shrink)

Schopenhauer disait : « Prêcher la morale est facile, fonder la morale est difficile » 1. Wittgenstein a repris cette opposition du discours moral et de la philosophie, mais il l’a présentée ainsi : « Prêcher la morale est difficile, fonder la morale est impossible » 2...

On peut comprendre l'idée hégélienne d'un esprit objectif comme celle d'une conception sociologique du langage et de l'esprit. Elle consiste à fonder le fait de la vie mentale sur la participation à des pratiques communes gouvernées par des règles sociales et par des institutions. Taylor, lorsqu'il montre comment la communication suppose des significations communes, propose une philosophie de l'esprit objectif. Une telle philosophie semble incompatible avec une autre idée défendue par Taylor: la définition herméneutique de l'homme comme l'animal qui s'interprète (...) lui-même. Dans sa réponse, Taylor souligne la différence entre une simple convergence dans le comportement des individus et une action effectivement commune. Il admet qu'on ne saurait confondre, par exemple, le fait de « devenir un ermite » et celui de « s'interpréter soi-même comme si l'on était un ermite ». Néanmoins, il maintient qu'on doit pouvoir parler d'une capacité humaine à se comprendre soi-même dans des termes correspondant aux possibilités fondamentales d'une existence humaine. The Hegelian idea of there being an objective spirit can be construed as a social theory of language and mind. According to this theory, to have a mental life requires participating into common practices governed by social rules and institutions. Taylor holds such a view when he points out that there would be no communication whitout common meanings (i.e. without an « objective spirit »). However, this social conception of mind seems to conflict with another of Taylor's views: the hermeneutic definition of men as « self-interpreting animals ». In his reply, Taylor stresses the difference between a mere convergence in behaviour and the commonality of common action. He agrees that one should not reduce e.g. « becoming a hermit » to « interpreting oneself as a hermit ». There is, however, such a thing as defining oneself or understanding oneself in terms of human nodal potentialities. (shrink)

The emerging concern about software piracy and illegal or unauthorized use of information technology and software has been evident in the media and open literature for the last few years. In the course of conducting their academic assignments, the authors began to compare observations from classroom experiences related to ethics in the use of software and information technology and systems. Qualitatively and anecdotally, it appeared that many if not most, students had misconceptions about what represented ethical and unethical behaviors in (...) these realms. Clearly, one can argue that if college students are uncertain about what constitutes appropriate and inappropriate behavior then this uncertainty will be carried forward into their workplaces upon graduation. Furthermore, if their workplaces don't provide ethics training as a component of a new employee orientation program, one can project a potential for unintentional violations and infringements of copyrights and law in the field. This study was conducted among graduate and undergraduate students to gain insight into their attitudes, perceptions and understanding of some of the relevant ethics issues. A questionnaire of 11 statements was employed that described ubiquitous but most likely unethical (or surely dubious) behaviors in the prevailing business and academic environments. Each respondent was asked to evaluate each statement twice (once for “self” and once for “colleague”) on a five-option highly ethical (5) to neutral (3) to highly unethical (1) scale. The statements were worded such that lower instrument score was associated with higher ethical responses. The questionnaire's two-part structure was designed to solicit honest answers. The encouraging learning from this study was that the overall sample and its various sub-samples did not consider any of the eleven behaviors to be “ethical” or “highly ethical.” It was also encouraging to note that the overall sample and all sub-samples considered “highly unethical” those behaviors associated with personal privacy or property or outright theft. This indicated that moral judgment and probity prevail. The discouraging learning was that behaviors associated with the use of enterprise property were viewed as “neutral” i.e., neither “ethical” nor “unethical.” These findings suggested confusion and lack of clarity and definition around workplace deportment as it regards ethics in software and information technology use. The current study suggests that additional research needs to be conducted to define and clarify the issues, which in turn can form the basis for programs to rectify or at least ameliorate the situation. (shrink)

Waged in 2016, Philippine President Rodrigo Duterte’s war on drugs has claimed over 20,000 lives according to human rights groups. The Duterte administration’s own count is significantly lower: around 6,000. The huge discrepancy between the government’s official count and that of arguably more impartial organizations about something as concretely material as body count is symptomatic of how disinformation is central to the Duterte administration and how it can sustain the approval of the majority of the Philippine electorate. We suggest that (...) Duterte’s populist politics generates what Boler and Davis call “affective feedback loops,” which create emotional and informational ecosystems that facilitate smooth algorithmic governance. We turn to Patron Saints of Nothing, a recently published novel by Randy Ribay about a Filipino-American who goes back to the Philippines to uncover the truth behind the death of his cousin. Jay’s journey into the “heart of darkness” as a “hyphenated” individual allows him access to locally networked subjectivities but not its affective entanglements. Throughout the novel, he encounters numerous versions of the circumstances of Jun’s demise and the truth remains elusive at the end of the novel. We argue that despite the constant distortion of fact and fiction in the novel, what remains relatively stable or “sticky” throughout the novel are the letters from Jun Reguero that Jay carries with him back to the Philippines. We suggest that these letters can potentially serve as a form of “dissensus” that challenges the constant redistribution of the sensible in the novel. (shrink)

The task of philosophy is examined in reference to the actual circumstances of academic philosophy, principally in the United States. The author challenges the still prevalent tendency to conceive academic philosophy as an affair split into two camps—most often identified as analytic and Continental philosophy. Moreover, he proposes a distinctive understanding of the dialectical approach to philosophical query, one attuned to the traditional character of the relevant alternatives and also to the ideological dimension of contemporary disputes, but not one necessarily (...) undertaken for sake of resolving disagreements or achieving consensus. The very goals animating the process of working through substantive, methodological, and other differences (in a word, animating dialectic) are themselves critical foci of an ongoing process open not only to question but also alteration: the aims of query are being continuously transformed or redefined in course of this undertaking. In proposing this understanding of dialectic, he draws heavily on the examples of Richard J. Bernstein, John McCumber, and especially John E. Smith. Finally, the author offers an example of how such an approach can be effectively eliminated, even by an individual who in almost every other respect is an exemplary philosopher. If (as John Courtney Murray, S.J., asserts) civility “dies with the death of dialogue,” philosophy can live only by the continual renewal of genuine dialogueacross diverse traditions. (shrink)

V članku so proučene odločitve Meddržavnega sodišča v Haagu, kjer je imela Srbija položaj stranke v postopku, in sicer je nastopala tako v vlogi tožeče kakor tožene stranke. V obravnavanih zadevah je bila pravdna sposobnost Srbije večkrat izpodbijana, odgovori Sodišča pa so sprožili številne polemike. Avtor se s strnjeno predstavitvijo sodb loti razčlembe sodniškega razlogovanja in tako poskuša razumeti, kako je Sodišče za obdobje med letoma 1992 in 2000 lahko prišlo do nasprotujočih si rešitev glede vprašanja dostopa Srbije do Sodišča. (...) Članek je nastal v okviru konference Centra za raziskave temeljnih pravic in razvoj prava in je bil predstavljen 27. maja 2010 na Univerzi v Caen-u. Avtor se zahvaljuje Marie Rota za njene nasvete. (shrink)

If an organization cares for nature, this paper contends, it will act so as not to harm the ecosystems it affects, or when it cannot so act at the moment it will commit itself to such action over time. For an organization's commitment to ecologically beneficent performance to be credible, one requires an action plan with specified targets determining the best ecologically beneficent pollution abatement and ecosystem improvement approaches in a situation. To this end the 4 Direct Environmental Performance Measures (...) (EPMs) are generally used: L, pollutant loads; C: pollutant concentrations; I, ecosystem impacts; and R, ecosystem restoration. These direct EPMS are preferred to the indirect social performance indices customary in business ethics discourse, such as O: positioning organizations along the social performance spectrum from reactive to proactive; or E: economic indicators; and T: technology development; for environmental performance improvement is what is at issue. This one ground rule of environmental performance ethic; a second is that reducing harmful impacts or restoring an ecosystem are to be preferred over pollutant load/concentration reduction. The scientific, technical form of Direct EPMs is important, for it reinforces economic and technological development and yields performance-related environmental knowledge, in contrast to subjective perception and social debate. It offers management a model of ecologically beneficent performance that is microscopic in detail and regional in scope. It further suggests good environmental management involves linking ecosystem improvement with economic/technological benefits. An important aspect of this model of good environmental performance is to integrate economic, technical and social concerns with environmental ethics. It shows that economics and ecology should be mutually reinforcing, just as sustainable development suggests. (shrink)

« … ne rendre à l’aventure que des sons vagues et profonds, devenir un arbre que le vent étreint et berce, c’est un but vers lequel on peut s’efforcer ; par le plus humain des moyens qui est le langage ; être sorti de l’humanité et préférer des sons de feuilles, de gong, d’avalanches, sortir de l’humanité et la surplomber, la couvrir de son ombre, la couvrir de son bruit, l’enfouir sous son feuillage, cela est digne d’efforts », Pierre Michon, (...) Corps du roi. La soustraction de la parole Au Das... (shrink)

L’article entend montrer qu’à partir d’une conceptualité classique, héritée de Descartes, Spinoza parvient à contrer l’argument cartésien de liberté et l’argument aristotélicien du finalisme par une structure théorique impossible à classifier à son époque, faisant penser à une tentative de formaliser l’auto-organisation comme le fondement de l’intentionnalité. À partir d’une analyse du texte spinoziste et sa compréhension de la _contrainte_, l’article entend montrer que la reprise d’un certain nombre de notions et de termes entourant ce thème ont été redisposés par (...) Spinoza afin de solutionner un problème nouveau, invisible avant lui. (shrink)

This Article discusses what a “super-precedent” is in American Constitutional Law. Additionally, it describes the current criteria used to identify super-precedents and the limitations of these criteria. It then mentions the various precedents that have been afforded this august title and suggests the need for an additional criterion to ensure the continued protection of those precedents most closely associated with the protection of human rights. Finally, the article identifies three additional precedents, beyond those usually recognized, that ought to be ranked (...) super-precedents and provides a basis for ranking all precedents, grounded in autonomy, when they either conflict with one another or encounter a compelling state interest. (shrink)

Nietzsche versus Schmitt. Agonal versus political thinking This article concerns the reception of Friedrich Nietzsche by Carl Schmitt with regard to the concept of the agon. In the 1933 edition of Der Begriff des Politischen Schmitt states that there is a ‘great metaphysical opposition’ (große metaphysische Gegensatz) between his political thinking and agonal thinking, the latter of which is associated with Nietzscheans like Alfred Baeumler and Ernst Jünger. It is argued that this metaphysical opposition is best explained in light of (...) Schmitt’s intellectual development from decisionist to concrete order thinker. Moreover, it is argued that the reception of Nietzsche’s concept of the agon by Schmitt took place through Baeumler. Nietzsche’s concept of the agon is best described as a measured productive struggle between opponents who are approximately equal to each other. In the reception of Nietzsche’s concept of the agon a shift of focus occurs from a struggle between individuals to a struggle between collectives. At the same time the social character of the agon is lost, which was expressed in the thought that the individual could only develop his talents in a struggle with others. (shrink)

Contemporary scholars in Chinese philosophy, Thaddaeus particularly concerned about Chinese philosophy and methodological issues. Of this paper is designed to make way for the study of Chinese philosophy, the discussion to commemorate him, the first part will describe Thaddaeus study of Chinese philosophy, methods and contribution to the idea, the latter part of the study will be my personal view of Chinese philosophy, methods to further to call upon and complement. Thaddaeus based on the fundamental principles of truth and goodness, (...) the dominant theme proposed research method will be grouped into eight themes of Chinese philosophy, including political, moral, dominate the day, nature and personnel mutual induction, root cause of all things, all things and personnel often said, heaven and earth and man were one, nature, etc., as the dominant theme. According to his own analysis, the subject of legislation contains several levels: first, tracing the history of philosophy, including research. Second, as stressed by modern hermeneutics domain blend method, should not abuse their own perspective on things not related. Third, the logic and meaning of words in semantic analysis. Fourth, and Western philosophy for appropriate comparison. Furthermore, I propose, study Chinese philosophy, Chinese philosophy begins with the reading and interpretation of the text. I was reading Chinese philosophy of the original Code's fundamental idea, known as "dynamic context ism", in this fundamental principle, read the philosophy of the original Code, one must first follow the general text interpretation of the principles, including 1, the context within the principles of, 2, Combines the same principle, 3, minimum change principle 4, the maximum reading principles. Secondly, to respect the characteristics of Chinese philosophical texts, as opposed to harass the landlords like to use the concept of metaphor in philosophy like to use the text; like to use relative Seeger argument, in philosophy like to use narrative, to show the image of the concept of root causes, rather than pure ideas. Finally, the text should also be considered provided by the author or school of their own interpretation of the principle. In accordance with the above method, after reading the text can be more broad philosophical texts on the historical context, and even on different philosophical traditions to be compared. The most important thing is to play the role of analysis and critique of reason, to make their own original ideas. Among contemporary scholars of Chinese Philosophy, Thaddeus Hang is most famous for his concern with methodological problems in studying Chinese Philosophy. This paper contains two parts: first, an exposition of Thaddeus Hang's own method of studying Chinese Philosophy; second, a deeper reflections on methodology in studying Chinese philosophy. Thaddeus Hang proposes a method of studying Chinese Philosophy by dominant themes. For him there are eight major dominant themes in Chinese philosophy: Politics, Morality, Heaven as Ruler, Mutual affection / response between All things and Human Affairs, the Origin of all things, the Constant Way of all things and Human Affairs, Unity of Heaven, Earth and Man, and, he added later, the Nature. For him, we can take these eight dominant themes as criteria to judge the difference and development of different schools and philosophers in Chinese philosophy. These eight dominant themes should be applied on the following four methodological lines: first, one should trace the origin in the history of philosophy, including the investigation by evidences; second, one should look for the fusion of horizons as emphasized by contemporary hermeneutics and avoid subjective arrogance by emphasizing one's idiosyncrasies on irrelevant matters; third, one should use logical analysis and semantic analysis; fourth, one should do some comparison with Western philosophy. In the second part, I redefine Chinese philosophy and propose several levels of methodological principles in reading and philosophizing on Chinese philosophical texts: First, on the level of general hermeneutic, I propose the principle of intra-textuality; the principle of coherence, the principle of minimum emendation, and the principle of maximal reading. Second, we should pay attention to the hermeneutic characteristics of Chinese philosophy: targeting Idea-Image rather than Pure Ideas, Chinese philosophy prefers to show the movement of meaning by metaphors more than concepts, narrative of inner connected events more than logical argumentation. Third, one should pay attention to the hermeneutic principles or philosophy of language proposed by the author or the school of thoughts under investigation. The historical contextualization and comparative studies should base themselves on the previous work. Most importantly, an original way of philosophizing, based on analytic and critical skills, is invited in any philosophical study, no matter Chinese or Western. (shrink)

This paper studies the relation between modern democracy and Chinese cultural patterns. It introducing the concept of 'Multiple Others' to explain how the classical concept of harmony can help integrating cultural and social differences within a social body, thus allowing social cohesion to integrate diversity. The main classical concepts of ren, li, and yi are analyzed in both Confucianism and Daoism, and compared to the concepts of recognition and dialogue developed by modern political theorists like Ch. Taylor and J. Habermas.

Discussion on God's knowledge, awareness of God with people though are different, but still closely related. This article talks about God's knowledge, although knowledge of God and the people, but not for the medieval Shengboerna the so-called "secular knowledge" and "God of knowledge" distinction; this will only be God's own knowledge or wisdom, philosophical discussion. First, the paper will compare the start, mainly related to the so-called Fozhi Buddhism and Western philosophers such as Aristotle,圣多瑪斯, Hegel and others about God, know (...) God, absolute spirit of the discussion, especially圣多瑪斯discussion on knowledge of God, compare, and summarize them are focused on comprehensive and complete self-conscious, and of all things and the universal and the individual's knowledge. Then, this paper will further discuss whether it contains the narrative of God to know the ingredients, that is God for individuals and groups in the body of the story or may occur, actual and imagined the story of building awareness. In short, my book can only be regarded as restricted view up to see. Both for Glimpse, then it is limited, should be able to break the world's big pipe to significantly; both for the discussion, it should be deconstructed in order to display the infinite Creator. The discussion of "Scientia Dei " is very much related to, though still different from, the question "Quomodo Deus a nobis cognoscatur ." This paper deals with Scientia Dei, not in the sense it is distinguished from Scientia Mundi by St Bernard of Clairvaux, but in the sense it is related to all philosophical discourses on the wisdom of God Himself. The first step of this paper is a comparative study with "Buddha's Wisdom" taught by some major Mahayana Buddhist Schools, and the ideas of God, God's Knowledge and Absolute Spirit in Aristotle, St. Thomas and Hegel, in particular St. Thomas' discussion of "Scientia Dei." The result of this comparison is their common emphasis on God's total and complete transparent self-understanding, and His universal and concrete knowledge of all things. After this, we will move on to discuss the narrative component of Scientia Dei, to see whether in God's knowledge there is a place for the historical and imaginative stories of all social groups and individuals, of their inexhaustible possibilities, developments and constructions, both descriptive and imaginative. Anyhow, this essay is limited to a comparative and discursive study, without any ground in the author's religious experience with God's knowledge. Therefore it should be deconstructed once it is pronounced, erased once it is written. (shrink)

Healthy life is both balanced and creativity of the physical and mental state, in which, as I desire meaning of power can fully realize their potential, build a meaningful life. This paper argues that language acquisition and talking the whole way interaction for the complex of fundamental importance. Return healthy life-style is necessary to recognize the Other, and adjust the I and he who [includes others and nature] of the relationship, until the Self and with other things integrated in the (...) Road, which transcends all sense-making and integration in the road. This sound and the construction of a meaningful life, consists of three levels: first level is the language of representation and meaning construction , which is the body's movement from the I and the body is reflected in the rise of the desire among , then to achieve a variety of appearance and language, including language access is essential. The second level is to build a sense of community , through communication, we work with others, especially with significant others , talk to each other and together build a meaningful life. Third, the ontology level, a sound to be on the end of life "is itself" open to be able to make sense of life in the introduction of free dimension, which also contains the meaning of the previous construction to deconstruction , this deconstruction of the action of the openness of human existence and its ultimate realization is necessary. Therapy is considered here as a process of restoring the way to sanity. But it is important to know what a sane life is. For the author it is a balanced yet creative state of body-mind in which our desire could conduce itself, at least hopefully, to the ultimate degree of the construction of a meaningful life or of the realization of its potentiality. The process of language appropriation and dialogical interaction are considered as essential here. For me this construction of a meaningful life, and therefore a life of sanity , consists of three levels: First, the representational and linguistic construction of meaning, as casting up from the movement of our body and the desire residing therein; second, the social co-construction of meaningfulness, in which we dialogue with significant others in order to construct together a meaningful world; third, the ontological level, which implies also an act of deconstruction necessary for the openness and the ultimate fulfillment of human existence in the Reality Itself. (shrink)