Through a historical and documentary analysis, I investigate the possible perceptions and influences that Sor Juana Inés de la Cruz could have had by her exposure to the incipient cultural and social movements at the time of the viceroyalty in New Spain. Throughout her work, she refers to Spain and New Spain. From the first, she collects the literary tradition and transforms it, dedicates poems to the representatives of the monarchy and recognizes her own Spanish heritage; from the second, she (...) collects the Nahua language, Mexican Spanish and the echo of other languages. This agglutination is the result of an integral and conciliatory vision. The work of Sor Juana Inés de la Cruz is a mirror of a modernity underpinned by a proposal of equity, of joint traditions articulated in the prodigy of the word and creative freedom. (shrink)

Ethicists differ considerably in their reasons for using empirical data. This paper presents a brief overview of four traditional approaches to the use of empirical data: “the prescriptive applied ethicists,” “the theorists,” “the critical applied ethicists,” and “the particularists.” The main aim of this paper is to introduce a fifth approach of more recent date (i.e. “integrated empirical ethics”) and to offer some methodological directives for research in integrated empirical ethics. All five approaches are presented in a table for heuristic (...) purposes. The table consists of eight columns: “view on distinction descriptive-prescriptive sciences,” “location of moral authority,” “central goal(s),” “types of normativity,” “use of empirical data,” “method,” “interaction empirical data and moral theory,” and “cooperation with descriptive sciences.” Ethicists can use the table in order to identify their own approach. Reflection on these issues prior to starting research in empirical ethics should lead to harmonization of the different scientific disciplines and effective planning of the final research design. Integrated empirical ethics (IEE) refers to studies in which ethicists and descriptive scientists cooperate together continuously and intensively. Both disciplines try to integrate moral theory and empirical data in order to reach a normative conclusion with respect to a specific social practice. IEE is not wholly prescriptive or wholly descriptive since IEE assumes an interdepence between facts and values and between the empirical and the normative. The paper ends with three suggestions for consideration on some of the future challenges of integrated empirical ethics. (shrink)

La meva intenció en les pàgines següents és analitzar la teoria del llenguatge que es troba en el Cràtil de Plató. D'una banda, s'analitza la concepció del significat de les paraules quePlató sembla defensar en aquest diàleg; de l'altra, s'ocupa del problema dels orígens delllenguatge. Aquestes qüestions s'estudien en relació amb la perspectiva ontològica i epistemològicade Plató: essencialisme, teoria de la reminiscència i les tesis dels sofistes sobre laimpossibilitat de parlar amb falsedat. La conclusió és que en el Cràtil podem (...) trobar ja la preparació de la teoria del llenguatge que Plató necessitarà per a la seva ulterior teoria de les idees. (shrink)

Indexicals are linguistic expressions whose reference shifts from context to context: some paradigm examples are ‘I’, ‘here’, ‘now’, ‘today’,‘he’, ‘she’, and ‘that’. Two speakers who utter a single sentence that contains an indexical may say different things. For instance, Fred and Wilma say different things when they utter the sentence ‘I am female’. Many philosophers (following David Kaplan 1989a) hold that indexicals have two sorts of meaning. The first sort of meaning is often called ‘character’ or ‘linguistic meaning’; the (...) second sort is often called ‘content’. Using this terminology, we can say that the word ‘I’ has a single character (or linguistic meaning), but has different contents in different contexts. (shrink)

Partial order optimality theory is a conservative generalization of classical optimality theory that makes possible the modeling of free variation and quantitative regularities without any numerical parameters. Solving the ranking problem for PoOT has so far remained an outstanding problem: allowing for free variation, given a finite set of input/output pairs, i.e., a dataset, \ that a speaker S knows to be part of some language L, how can S learn the set of all grammars G under some constraint (...) set C compatible with \?. Here, allowing for free variation, given the set of all PoOT grammars GPoOT over a constraint set C, for an arbitrary \, I provide set-theoretic means for constructing the actual set G compatible with \. Specifically, I determine the set of all STRICT ORDERS of C that are compatible with \. As every strict total order is a strict order, our solution is applicable in both PoOT and COT, showing that the ranking problem in COT is a special instance of a more general one in PoOT. (shrink)

"China has 'arrived,' and Ronnie Littlejohn helps us know this antique culture better. In his entirely accessible introduction, Littlejohn has done the academy the timely service of resourcing the best contemporary research in sinology to tell the compelling story of a living Confucianism as it has meandered through the dynasties to flow down to our present time." -- Roger T. Ames, Professor of Philosophy, University of Hawai’i "Although basically intended as an introductory text for undergraduates, this book is equally a (...) very useful one for everyone with a serious interest in things sinological to have on their bookshelves. Littlejohn has surveyed well the modern Western scholarship on the manifold dimensions of the Confucian persuasion from its earliest beginnings to the present, and proffers it to the reader in a clearly written and commendably balanced narrative, complete with notes, references, and a working bibliography for further studies of this ancient but still vibrant philosophical and religious tradition we know as 'Confucianism'." —Henry Rosemont, Jr, George B & Wilma Reeves Distinguished Professor of the Liberal Arts Emeritus, St Mary’s College of Maryland, and Visiting Professor of Religious Studies, Brown University . (shrink)

In a common example of the non-identity problem, a person deliberately conceives a child who she knows will have incurable blindness but a life well worth living. Although Wilma’s decision seems wrong, it is difficult to say why. This paper develops and defends a version of the “indirect strategy” for solving the NIP. This strategy rests on the idea that it is wrong to deliberately make it impossible to fulfill an obligation; consequently, it is wrong for Wilma to (...) create Pebbles because doing so makes it impossible to fulfill her obligation to protect her child from harms like blindness. A challenge for the indirect strategy is the well-known “rights waiver problem”: Since Pebbles’s very existence depends on Wilma’s having made herself unable to fulfill an obligation to Pebbles, Pebbles is likely to waive that obligation. I address this problem by recasting the indirect strategy in terms of a non-grievance evil. I argue that deliberately making it impossible to fulfill a moral obligation manifests a defective attitude toward morality—an attitude which sees moral obligations as things to be dodged whenever they are inconvenient. Next, I argue that acting on this attitude is a wrong-making feature that is independent of any wrong that might be done to Pebbles. I conclude that Wilma’s decision remains wrong even if Pebbles waives any objection to it. (shrink)

Opening the round table, I. T. Frolov, editor-in-chief of Voprosy filosofii, stated that discussing problems of this type today, the task lies not so much in emphasizing their general and traditional aspects but in finding a scientific and practical solution to new problems of interaction of man and nature that can now be solved only on a global scale. Furthermore, he observed that discussion of these problems as questions of morality, in terms of pessimistic or optimistic evaluation, is very important (...) but certainly entirely inadequate. Not only social and philosophical but many political conclusions follow from a discussion of problems of interaction between man and nature. Investigation and solution of these problems, which require concrete scientific and practical approaches, may facilitate the development of such policies as peaceful coexistence, strengthening of neighborly treaty relations, and so forth. Solving these problems will help peoples come closer together and contribute to the firmer establishment of peace throughout the world. (shrink)

_Purpose_ of the research is to study the originality of interpretation of death in the lyrics of Ukrainian diaspora in Canada in the context of the opposition "foreign land – motherland", based on its existential development in philosophical anthropology and culture of the last two centuries. Its implementation presupposes, first of all, analysis of the forms of development and disclosure of the death motif by figurative and artistic means. _Theoretical basis__._ The author uses the well-founded tradition of interpreting the death (...) motif in philosophical literature of the last centuries, i.e. non-classical and modern philosophical thought. _Originality._ The present study is an attempt at systematization of the notions of death in Ukrainian poetry in Canada in the second half of the 20th century. It is based on the study of artistic texts and the worldview of Ukrainian emigrants. Appeal to the fiction of the Ukrainian Diaspora allows illustrating the originality of philosophical understanding of death in the context of the national culture. _Conclusions_. Reference to Ukrainian-Canadian poetry allows expanding the space of philosophical understanding of death in the form of figurative fiction. Concretizing the character of their interpretation of the motif of death, it is necessary to focus attention on its two basic forms of manifestation: existential, associated with living abroad, and sacrificial death for the benefit of the homeland. Thus, the motif of death occupies a significant place in the lyrics of representatives of the Ukrainian diaspora. The concept of human death is closely connected with the concept of life, which is concretized through their meaningful comprehension. This is a matter of interpretation of despair and loneliness motifs, as well as the illumination of the images of a foreign land, which is one of the features of emigrant literature in general. (shrink)

Издание содержит: Есть ли ошибка в формуле мира?; Бегство от смысла; Секрет формулы мира - закон притяжения?

The emphasis that the modernity gives to disengagement and beginning leads one to think that the modernity itself is in fact a culture that initiares crisis. Even if there is no initial crisis, it can be created through the ambivalent nature of modernity. Behind the concept of crisis lies the notion that history is a continuous process or movement that opens the door to nihilistic understanding which stems from the idea of contemporary life and thought alienation through the pessimistic meaning (...) of the word. There is a dialectical relationship between the ideas of modernity and progress, and the decadence, and the main theme of Nietzsche's philosophical career. Since the death of Hegel, who made the idea of crisis plausible, everything is nothing but a counter-movement not only in Germany, but also in Europe. The first of these counter-movements is romanticism with its objection to the mind which is liberated from the bonds of tradition. The main thesis of the present article is, between reactiveness of romanticism -on the surface- and the modernity; from one side romanticism's consuming modernity, which is its mirror image, while at the same time feeding from it and modernity's manipulating the ideas developed against it and monopolizing them thanks to its ambivalent nature. For this purpose, following an an anti-enlightenment thinker Nietzsche's, anti-romantic footsteps which at the same time feeds from the romantic heritage, an attempt will be made to analyze the relationship between modernity and romanticism. Another goal of this article is to allow a comparison of how the intellectual development in the West finds its response on the modernization process of our country by probing how the modernization experience of early period Islamist's who experienced this process in a feeling of "backwardness" and with a wounded consciousness and anxiety has led to a shallow romantic worldview. SummaryRomance and romanticism are the main topics of this article. Romanticism is a period, whereas romance is a spiritual attitude not limited to this period, therefore, even today it’s existence is felt. In other words, it is not specific to the Germans. This term is often used to correspond to certain aspects of European intellectual life in the late eighteenth and early nineteenth centuries, for instance between 1790 and 1850. In its extremely diverse definitions, the most "romantic" definition in our opinion, belongs to Novalis: “I'm romanticizing by giving a high meaning to ordinary things, a mysterious reputation to the ordinary, the honor of the unknown to the known, an infinite look to the finite.” The rejection of existing social reality, the experience of loss, the melancholic longing and the search for loss are the main components of the romantic motive. This study is based on the argument that there is a dialectical relation between romanticism and modernity, which is known as an opposing movement against enlightenment thought. The intellectual feature, which contains the opposite of modernity itself, makes this argument plausible. In addition, the view of modernity as a crisis culture due to the emphasis on disengament and beginnings offers us the possibility to establish a relationship between modernity, which accepts itself as decadence, and romance. Behind the concept of crisis lies the idea that history is a continuous process or movement opening the door to the nihilist understanding in which modern life and thought are alienated in a pessimistic sense. Thus, Allan Megill defines historicism as a prerequisite for nihilism. According to the author, Prophets of Extremity, if the history has no direction to be changed, maintained or lost when wandering in history, it also cannot have a "crisis". The suggestion of "God is dead" is the most concise expression of this crisis. In this crisis state of nihilism, it is a completely forlorn condition of living in the present. Today, which is in the absolute forlorn state; the savior declares his belief that he is devoid of all sorts of features, things that let us reconcile with the current situation of things. In the face of this situation, when people see that the present becomes completely forlorn, they move in two opposite directions with a desire to regenerate culturally: They either have to go back to the past or head for the future. However, every attempt to determine what the future or the past posess will require them to be real, belonging to the present. This will return us to the forlorn state. Nietzsche embraces both opposing sides, but does not attempts choose between them. This is the place where Nietzsche dictates that today is corrupt taking a radical attitude against romanticism fed by the notion of crisis. The fact that modernity has given up its critique of reason, which is revealed by its dialectic, had a great influence on Nietzsche's putting distance between himself and romantics. That is to say, in response to enlightened thought, although romantics speak of unity, apparently, they could not prevent emergence of emotion against mind, local against the universal, individual against social, in other words, the emergence of the second values, which they believed that these were belittled and despised by Enlightenment. Therefore, romantics seem like they could not save themselves from being caught in the web of dialectics in the account they entered that is based on the subject-object distinction in cartesian thought. It is because modernity acts with the consciousness that the life is established on the occurrence and decadence. Based on this, we can say that decadence is inevitable. This decadence (distortion) from the outside may be through movements developed against it, or experienced within itself (even if no one attempts to destroy it). Modernity, with the awareness that it cannot escape from the decadence, wants to arbitrate itself by turning this decadence in its favor by manipulating it. In other words, the modernity dramatizes the feeling of crisis considering itself decadence and the seemingly contradictory ideas of avant-garde and decadence become almost synonymous. It must be the reason why Nietzsche identifies modernity with decadence Modernity manages to put the decadence in its body at the center of attraction by producing self-opposing movements, monopolizing and manipulating. In short, both romanticism and avant-garde movements are the movements that are emerged not against modernity but from itself. Just like an apple worm, they both consume modernity and feed on it. They act as a mirror. Although they seem to criticize, as movements that have emerged from it, they allow the modernity to complete and correct the deficiencies. As a result of this, we can say that romantic critical movements are developed against the world and are shaped by modernity, beginning with the idea of enlightenment, and moved forward in the track of modernity.While romanticism developed in the West as opposed to modernity, in Ottoman-Turkish thought, it was seen as the rhetoric of retardation and regretting of backwardness from civilization. It is inevitable that the experience of modernization in a sense of backwardness, with a wounded consciousness and urgency, will open up space for romance. In our modernization adventure starting with Tanzimat, it is a fact that there has not been a drastic reckoning due to Enlightenment on an intellectual basis, industrialization on an economic basis, programs of revolutionary and nationalist formations on a political basis. Therefore, in Turkish thought, it is not possible to talk about a critical tradition developed against modern paradigm. The status of being audience to what was being experienced in Europe, resulting from superiority was transformed into grudge due to the defeats in the military field. Due to the decadence experienced in the present, inability to find the solution to the problems of its age, melancholic state of mind because of being stuck in the golden age experienced in the past, in the case of a preference, led to a romantic world view because of the appeal of its simplicity to imitate what was once lived in the past. Thus, it is very natural that the direction of Namık Kemal, the cult personality of Islamist-Turkish thought, is towards the past even when talking about progress and civilization. Seeing the 19th century Europe as a re-implementation of ideas and institutions that are actually Islamic, Namık Kemal, in our opinion, showed us a clear example of a typical Islamist romanticism and an example of occidentalist approach regarding that the West learned the civilization from Muslims. In fact, the exact equivalent of this approach displayed in Turkish cogito without even knowing that it is romantic, emerging in the personality of Namık Kemal and in the feeling of backwardness,with a hectic and injured consciousness, is kitschization. So much so that, the state of being kitsch also explains the current situation of Islamic geography which is far from creating a tradition for at least a century, and it clearly tells the usual romantic end. (shrink)

Urielʹ Dakosta.--Filosofskai︠a︡ sistema Spinozy.--Sot︠s︡ialʹnai︠a︡ ėtika Mabli i Morelli.--Zhak Nėzhon i ego ateizm.--K voprosu o politicheskikh vzgli︠a︡dakh Zh.-B. Robinė.--"Sot︠s︡ialʹnai︠a︡ sistema" Golʹbakha i ee russkiĭ perevodchik XVIII v.--Tragedii︠a︡ russkogo materializma XVIII v. (filosofskie vzgli︠a︡dy A. N. Radishcheva).--I. P. Pnin i ego mesto v istorii russkoĭ obshchestvennoĭ mysli.--Filosofskie vzgli︠a︡dy dekabrista I︠A︡kushkina.

Predvaritelʹnye zamechanii︠a︡ -- Konformizm, ili Spasenie zdesʹ i seĭchas -- Soprotivlenie, ili Risk -- Nasilie, ili Nakazannai︠a︡ smertʹ -- Gedonizm, ili Poisk utrachennoĭ realʹnosti -- Tradit︠s︡ii︠a︡, ili Prisposablivai︠u︡shcheesi︠a︡ soprotivlenie -- Bessoznatelʹnoe, ili Aksiologicheskai︠a︡ mashina mozga.

Study on the philosophy of Cārvāka, classical Indian materialist.