The Languedoc region between the Rh.ne River and the Pyrenees is renowned for its medieval history. Or rather, its special version of medievalism. This article seeks to explain how and why the Albigensian Crusade (1209-1229) and the heretical Cathars came to be intertwined with myths about the Holy Grail after World War I by examining three different definitions of medievalism by Eco, Gentry & Müller, and Matthews. The theories approach medievalisms from different perspectives, but they all pay special attention to (...) the political usage of medievalisms, which can be detected in all corners of the Albigensian Crusade historiography and fictional literature. This shows that a special Occitanian medievalism-hybrid has been created, which is constantly being developed and highlighted by both literature, myths and the region’s tourism industry. Finally, the article argues that the perceptions of medieval Languedoc and the myths surrounding the area reflects the challenges and political reality of the authors’ own time and experiences. (shrink)

K.E. Løgstrups disputats fra 1942 – nu i revideret udgave med Løgstrups senere tilføjelser og rettelser. Redaktion og efterskrift ved Kees van Kooten Niekerk. Den transcendentalfilosofiske Problemstillings Forstaaelse af Livet i sig selv som formløst og skikkelsesløst deler Teologien ikke. Den jødisk-kristne Livsforstaaelse er den modsatte: at Livet er noget bestemt, før og uanset den Skikkelse det vinder i Kulturen. Menneskelivet er ikke først og ikke udelukkende Kultur-Liv. I Israels Tro og i Jesu Forkyndelse er Livet i sig selv, uanset (...) hvilke Skikkelser Mennesket giver det i sin Kultur, noget bestemt, fordi det er skabt Liv.” "For Løgstrup-fortolkere er det spændende at følge Løgstrups udvikling, hvor de senere tanker om den etiske fordring som et humant begreb og de suveræne livsytringer tager sin begyndelse i disputatsen." **** Henrik Gade Jensen, Jyllands-Posten "Løgstrup starter sin videnskabelige karriere med at rydde grunden for det livtag med den sekulariserede, gudløse tilværelsesforståelse, der siden blev hans opgave tilværelsen igennem. Der er en enestående konsekvens i Løgstrups liv og tænkning fra først til sidst, en teologisk konsekvens. Det er det, der er det store ved ham." Niels Højlund, Weekendavisen. (shrink)

Haydar el-Herevî Horasan’dan Osmanlı topraklarına gelen önemli âlimlerdendir. Teftâzânî’nin şeçkin bir talebesi olan bu âlim I. Mehmed’ten büyük saygı görerek onun tarafından himaye edilmiştir. Herevî, Zemahşerî’nin el-Keşşâf’ı üzerine yazdığı şerhi büyük övgü ifadeleriyle I. Mehmed’e ithaf etmiş, ithafın yer aldığı mukaddimede hayat hikayesiyle ilgili önemli ayrıntılar vermiştir. Osmanlı topraklarında geçirdiği uzun yıllar sonra Timur’un oğlu Şahruh ile irtibat kuran Herevî, el-Keşşâf şerhi mukaddimesini tekrardan kaleme alarak aynı eseri bu sefer Şahruh’a ithaf etmiştir. Herevî’nin bu yeni patronaj ilişkisi mukaddimenin ikinci versiyonundan (...) öğrenilmektedir. İkinci versiyonda sadece ithaf kısmı değiştirilmemiş, yeni haminin kimliğiyle irtibatlı olarak muhteva da yeni- den kurgulanmıştır. İlk versiyonda bulunmayan önemli biyografik ayrıntılar ikinci versiyonda yer almaktadır. Mukaddimenin iki versiyonu Herevî biyografisinin neredeyse yegâne kaynağıdır. Bu makalede mukaddimenin ikinci versiyonu ilk defa gün yüzüne çıkarılmış ve her iki versiyonda verilen bilgiler bir araya getirilerek Herevî’nin biyografisi inşa edilmiştir. İki versiyonda herhangi bir tarih verilmemiş, sadece bazı şehirlerdeki ikamet süreleri belirtilmiştir. Biyografi inşa edilirken anlatıda oluşan boşluklar tarihi olaylardan hareketle doldurulmuş ve tarihlendirme yapılmıştır. Bahsedilen olaylar, yapılan nitelemeler ve verilen ikamet süreleri itibara alınarak Herevî’nin hayatının yaklaşık kırk yıllık bölümü tam olarak tarihlendirilmiş, Serahs’tan başlayarak sırasıyla Şîraz, Tebriz, Şirvan, Bursa, Edirne ve tekrar Horasan’a uzanan yıllara dair bütünlüklü bir tablo ortaya konulmuştur. Bu hayat hikayesi ulema-sultan ilişkileri, siyasî gelişmelerin ilim hayatına yansımaları ve hayatını ilim yolculuklarında geçiren bir âlimin zihin dünyası hakkında eşsiz bilgiler sunmaktadır. (shrink)

"Mennesket behøver ikke at reflektere på sin egen selvstændiggørelse, det behøver ikke at reflektere på den opgave at blive sig selv, det har bare at realisere sig i den suveræne livsytring, så sørger livsytringen – ikke refleksionen – for at mennesket er sig selv. Kierkegaard tager fejl, når han mener, at kun med en religiøs refleksion kan mennesket løse opgaven at blive et selv, som om vi ikke var udstyret med suveræne livsytringer, der løser opgaven for os." Uddrag fra bogen (...) 'Opgør med Kierkegaard' er Løgstrups hovedværk om Søren Kierkegaard. Den flankeres i Løgstrup Biblioteket af den mindre udgivelse 'Kierkegaards og Heideggers eksistensanalyse og dens forhold til forkyndelsen'. "Det vidunderlige ved den danske teolog K. E. Løgstrups bog ' Opgør med Kierkegaard' fra 1968, som nu bliver genudgivet, er, at han tager Kierkegaard alvorligt. [...] han ser, at der er behov for et opgør med den tænker, som han selv fra sin ungdom har været stærkt påvirket af. Det opgør gennemfører han overbevisende og klart." ♥ ♥ ♥ ♥ ♥ Rune Lykkeberg, Politiken "Der er drama for alle pengene og infight med Kant og Heidegger i K.E. Løgstrups 'Opgør med Kierkegaard', der har næstekærligheden og den etiske fordring i centrum" Information, Peter Tudvad. (shrink)

Post-Theories in Literary and Cultural Studies brings to attention the post-theoretical discussions on the changing perceptions in literary and cultural studies. In four sections the volume presents essays that trace the engagement of post-theory with post-postmodernism, posthumanism, ethics, and politics.

Modern Ukraine, together with the countries of the Balkan Peninsula, belongs to a group of European countries that have their own indigenous Muslim population. Islam in Ukraine has more than a thousand years of history. The first Muslims who systematically lived or roamed the lands of present-day Ukraine were the steppes. Its carriers are the Volga and Crimean Tatars, representatives of the Caucasian-Biberian language group, small diasporic associations of other Turkic-speaking peoples, and some ethnic Ukrainians, Belarussians and Russians.

Modern Ukraine belongs to a group of European countries that have their own indigenous Muslim population. Islam in Ukraine has more than a thousand years of history. But for a long time, this religion existed illegally, which led to its decline. Now the Muslim community in Ukraine is actively developing, but there are a number of problems on the way to the revival of Islam in the religious space of Ukraine.

Modern Ukraine belongs to a group of European countries that have their own indigenous Muslim population. Islam has more than a thousand years of history in Ukraine. But for a long time, the Muslim religion existed in the Ukrainian territory illegally, which caused its decline.

The problem of the revival and existence of Islam in Ukraine is now exacerbated by the multivariate models of its development. The emergence of several models of Islam in the religious space of Ukraine is due to the fact that in the early 1990s the Ukrainian Ummah united around three independent and competing centers by ethnic factor, namely, the Crimean Tatar, Tatar or Volga-Tatar. and Immigrant. Today, this situation has been complicated by the emergence of two more spiritual centers: the (...) Volga, Kazan or Bashkir-Tatar and the Ukrainian one, where the majority are converts of Ukrainians. (shrink)

Islam is now professed by the population of many countries in the Middle East, Asia, Africa, Europe. According to the World Islamic League, as of 2004, there were 1.2 billion Islamic followers in different countries. In 35 countries, Muslims now make up 95-99 percent of the population, in 17 countries Islam is the state religion, and in 25 states, Muslims are an influential minority. Muslim communities are overwhelmed in Asia and North Africa. But they are also present in Europe, the (...) US and Japan. According to statistics from the European Monitoring Center and Xenophobia, Islam is the only religious religion in the world over the past 100 years, from 13 to 19.5 percent. (shrink)

The issue of the Ministry of Education's introduction into the school curriculum of the Ethics of Faith course is very complex, acute and has many contradictions. We will try to address only some aspects of this problem. The call of the President of Ukraine to teach "Ethics of Faith" in secondary schools faces two major problems.

According to perceptualism, fluent comprehension of speech is a perceptual achievement, in as much as it is akin to such high-level perceptual states as the perception of objects as cups or trees, or of people as happy or sad. According to liberalism, grasp of meaning is partially constitutive of the phenomenology of fluent comprehension. I here defend an influential line of argument for liberal perceptualism, resting on phenomenal contrasts in our comprehension of speech, due to Susanna Siegel and Tim Bayne, (...) against objections from Casey O'Callaghan and Indrek Reiland. I concentrate on the contrast between the putative immediacy of meaning-assignment in fluent comprehension, as compared with other, less ordinary, perhaps translation-based ways of getting at the meaning of speech. I argue this putative immediacy is difficult to capture on a non-perceptual view (whether liberal or non-liberal), and that the immediacy in question has much in common with that which applies in other, less controversial cases of high-level perception. (shrink)

Perceptual processes differ from cognitive, this paper argues, in functioning to be causally controlled by proximal stimuli, and being modular, at least in a modest sense that excludes their being isotropic in Jerry Fodor's sense. This claim agrees with such theorists as Jacob Beck and Ben Phillips that a function of stimulus-control is needed for perceptual status. In support of this necessity claim, I argue, inter alia, that E.J. Green's recent architectural account misclassifies processes deploying knowledge of grammar as perceptual. (...) _Pace_ Beck and Phillips, however, I argue a function of stimulus-control is insufficient for perceptual as opposed to cognitive status. One consideration in favour of such insufficiency, noted but (I argue) not convincingly rebutted by these theorists, concerns perpetually grounded demonstrative thought. Two other considerations trade on the fact that a function of stimulus-control can arise not from blind nature but intentional design or social institutions, where so-functioning processes may but need not be perceptual. I offer two cases where such processes are cognitive, viz. skilful play-by-play announcing of ongoing events, and voluntary visualizing of ongoing events under the guidance of apt play-by-play announcements, dubbed announcement-driven visualizing (ADV). The cognitive status of these three diverse phenomena cannot be explained by an absence of a perception-like representational format or content (for ADV has such) or by a presence of personal-level mental states causally mediating between stimuli and outputs (for perception has such). A bettter explanation invokes, I argue, the non-modular character of the generating process. (shrink)

Many philosophers hold that the phenomenology of thinking (also known as cognitive phenomenology) reduces to the phenomenology of the speech, sensory imagery, emotions or feelings associated with it. But even if this reductionist claim is correct, there is still a properly cognitive dimension to the phenomenology of at least some thinking. Specifically, conceptual content makes a constitutive contribution to the phenomenology of at least some thought episodes, in that it constitutes what I call their thematic unity. Often, when a thought (...) episode has a phenomenal character, the various associated speech, sensory imagery, emotions or feelings are often organized around a common theme, constituted by the conceptual content of one's thinking. (shrink)

Many views of utterance comprehension agree that understanding an utterance involves knowing, believing, perceiving, or, anyhow, mentally representing the utterance to mean such-and-such. They include cognitivist as well as many perceptualist views; I give them the generic label ‘representationalist’. Representationalist views have been criticized for placing an undue metasemantic demand on utterance comprehension, viz. that speakers be able to represent meaning as meaning. Critics have adverted to young speakers, say about the age of three, who do comprehend many utterances but (...) may be rather limited in their abilities to think about meaning as such, to cast doubt on this demand. This paper motivates representationalism, examines what the balance of developmental evidence and arguments shows, and identifies options for a representationalist response. Though there is some evidence that three-year-olds have limited abilities to think about meaning as such, they may yet turn out to have a concept of meaning, or at least some proto-semantic concept. Moreover, even if they lack any such concept, there is, I propose, a way of developing representationalism, drawing inspiration from Davidson’s paratactic view of indirect speech reports, on which meaning can be non-conceptually represented. Independently of developmental considerations, this paratactic-style proposal is of interest to friends of a perceptualist view of comprehension. (shrink)

The essays featured in this volume embrace environmental philosophy in its broadest sense and include topics such as environmental ethics, environmental ...

I question Brentano's thesis that all and only mental phenomena are intentional. The common gloss on intentionality in terms of directedness does not justify the claim that intentionality is sufficient for mentality. One response to this problem is to lay down further requirements for intentionality. For example, it may be said that we have intentionality only where we have such phenomena as failure of substitution or existential presupposition. I consider a variety of such requirements for intentionality. I argue they either (...) fail to exclude all non-mental phenomena or are so demanding that they ground new, serious challenges to the claim that qualitative states of mind are intentional. (shrink)

According to a widely held view of assertion and belief, they are each governed by a tacitly acknowledged epistemic norm, and the norm on assertion and norm on belief are so related that believing p is epistemically permissible only if asserting it is. I call it the Same Norm View. A very common type of utterance raises a puzzle for this view, viz. utterances in which we say ‘I believe p' to convey somehow guarded affirmation of the proposition that p. (...) For example, one might respond to a query for directions to the station by saying ‘I believe it is down the first street on your left.' Often, when we reply in this way, it would have been pragmatically preferable simply to assert that p, had we been epistemically warranted in doing so. One's guarded reply thus suggests one is not so warranted. Nevertheless, if one believes what one, at face value, says one believes, one believes p. Contrary to what might seem to be suggested by the Same Norm View, one does not seem to portray oneself as irrational or epistemically beyond the pale in replying in this way. The paper develops this puzzle in detail, and examines a variety of options for a resolving it consistently with the Same Norm view. The most promising of these options, I argue, is to see ‘I believe' guarded affirmations as a form merely approximately correct speech. They would, though, be a form of such speech that interestingly differs from paradigm cases of loose use or conventional hyperbole in that speakers would be comparatively unaware of engaging in approximation. I conclude ‘I believe’—guarded affirmations either show the Same Norm View to be false or must be recognised as such an interestingly distinctive form of merely approximately correct speech. (shrink)

Russell’s theory of acquaintance construes perceptual awareness as at once constitutively independent of conceptual thought and yet a source of propositional knowledge. Wilfrid Sellars, John McDowell, and other conceptualists object that this is a ‘myth’: perception can be a source of knowledge only if conceptual capacities are already in play therein. Proponents of a relational view of experience, including John Campbell, meanwhile voice sympathy for Russell’s position on this point. This paper seeks to spell out, and defend, a claim that (...) offers the prospects for an attractive, unacknowledged element of common ground in this debate. The claim is that conceptual capacities, at least in a certain minimal sense implicit in McDowell’s recent work, must be operative in perceptual experience, if it is to rationalize judgement. The claim will be supported on the basis of two premises, each of which can be defended drawing, inter alia, on considerations stressed by Campbell. First, that experience rationalizes judgement only if it is attentive. Second, that attention qualifies as a conceptual capacity, in the noted, minimal sense. The conjunction of the two premises might be dubbed ‘attentional conceptualism’. (shrink)

Emotions, like actions, this paper argues, are typically embodied processes that are responsive to reasons, where these reasons connect closely with the agent’s desires, intentions, or projects. If so, why are emotions, nevertheless, typically passive in a sense in which actions are not; specifically, why are emotions not cases of doing something intentionally? This paper seeks to prepare the ground for answering this question by showing that it cannot be answered within a widely influential framework in the philosophy of action (...) that has been dubbed the Standard Conception of Action, shared by such diverse theorists as G.E.M. Anscombe, Donald Davidson, Jennifer Hornsby, Michael Smith. and Michael Thompson. The Standard Conception approaches agency via the notion of someone’s doing something intentionally, and links the latter notion closely to that of doing something for a reason, so as to imply ‘Anscombe’s Thesis’ that, if someone is doing something for a reason, they are doing it intentionally. The paper shows how emotions, as reason-responsive embodied processes, counterexemplify this claim. Qua processes, they can aptly be described in the progressive, as cases of trembling with fear, exploding with anger, etc. They are a kind of ‘doing’ something, for a reason, yet not intentionally. (shrink)

The existence of a topological double-covering for the GL(n, R) and diffeomorphism groups is reviewed. These groups do not have finite-dimensional faithful representations. An explicit construction and the classification of all\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document} $$\overline {SL} $$ \end{document}(n, R), n=3,4 unitary irreducible representations is presented. Infinite-component spinorial and tensorial\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document} $$\overline {SL} $$ \end{document} fields, “manifields”, are introduced. Particle content of the ladder manifields, as given by (...) the\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document} $$\overline {SL} $$ \end{document}(3, R) “little” group, is determined. The manifields are lifted to the corresponding world spinorial and tensorial manifields by making use of generalized infinite-component frame fields. World manifields transform w.r.t. corresponding\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document} $$\overline {Diff} $$ \end{document} representations, which are constructed explicitly. (shrink)

Volume 20, Issue 4, May 2020, Page 25-27.