Hermeneutic philosophy, and Paul Ricoeur’s formulation of hermeneutics in particular, faces a serious challenge, not from external sources, but from internal proponents of the program. In what might be called the Collapse Challenge, Ricoeur’s understanding of the hermeneutic circle is criticized for making use of structuralist methods that are no longer considered viable. Rather than look to replace Ricoeur’s work with an external model, the present essay draws on his late model of translation to suggest two viable paths forward (...) beyond the Collapse Challenge. To develop these paths, the essay gives two concrete cases, one using Confucian philosophy, which is comparative, another using Aztec philosophy, which is syncretic. (shrink)

A curious feature of Aztec philosophy is that the basic metaphysical question of the “Western” tradition cannot be formulated in their language, in Nahuatl. This did not, however, prevent the Aztecs from developing an account of 'reality', or whatever it is that might exist. The article is the first of its kind to compare the work of Aristotle on ousia (being) and the Aztecs on teotl and ometeotl. Through this analysis, it suggests that both of the Nahuatl terms (...) are fundamental for expressing the basic character of reality as process for the Aztecs. It also defends their notion as prima facia reasonable, despite its wide divergence from Aristotle's view. (shrink)

This article is a review essay on James Maffie's recent book titled Aztec Philosophy: Understanding a World in Motion. I try to understand the nature and significance of Aztec philosophy when interpreted as a version of process philosophy.

Winner of the American Philosophical Association’s 2019 Essay Prize in Latin American Thought | Western imperialism has received many different types of moral-political justifications, but one of the most historically influential justifications appeals to an allegedly universal form of human nature. In the early modern period this traditional conception of human nature—based on a Western archetype, e.g. Spanish, Dutch, British, French, German—opens up a logical space for considering the inhabitants of previously unknown lands as having a ‘less-than-human’ nature. This appeal (...) to human nature originally found its inspiration in the philosophy of Aristotle, whose ethical thought pervaded the work of European philosophers at the outset of the early modern period and the modern age of empire. Indeed some Spanish writers—most famously, Juan Ginés de Sepúlveda (b. 1494)—explicitly appealed to Aristotle’s moral-political philosophy in order to justify the conquest of the Americas in the early sixteenth century, for instance to justify war against the Aztecs and other indigenous peoples. At the time of European arrival, the Aztec civilization was easily the greatest in Mesoamerica—and yet the Europeans generally considered the Aztec people to be ‘barbaric,’ i.e. less-than-fully-human. (shrink)

This chapter contains sections titled: The Aztecs and Their Kings Nezahualcoyotl: Renaissance Man of Aztec Culture The Uses of Nezahualcoyotl: Bridging Spanish and Aztec Cultures Nezahualcoyotl's Place, and the Place of Gardens, in Aztec Political History Texcotzingo Notes.

This essay takes a first step in comparative ethics by looking to Aristotle and the Aztec's conceptions of the good life. It argues that the Aztec conception of a rooted life, neltiliztli, functions for ethical purposes in a way that is like Aristotle's eudaimonia. To develop this claim, it not only shows just in what their conceptions of the good consist, but also in what way the Aztecs conceived of the virtues (in qualli, in yectli).

This chapter contains sections titled: Contact‐Period Indigenous Andean Philosophy Contact‐Era Aztec or Nahua Philosophy Conclusion References.

Comparative philosophy is an important site for the study of non-Western philosophical traditions, but it has long been associated with “East-West” dialogue. Comparative Studies in Asian and Latin American Philosophies shifts this trajectory to focus on cross-cultural conversations across Asia and Latin America. A team of international contributors discuss subjects ranging from Orientalism in early Latin American studies of Asian thought to liberatory politics in today's globalized world. They bring together resources including Latin American feminism, Aztec teachings on (...) ethics, Buddhist critiques of essentialism, and Confucian morality. Chapters address topics such as educational reform, the social practices surrounding breastfeeding, martial arts as political resistance, and the construction of race and identity. Together the essays reflect the philosophical diversity of Asia and Latin America while foregrounding their shared concerns on issues of Eurocentrism and coloniality. By bringing these critical perspectives to bear on the theories and methods of cross-cultural philosophy, Comparative Studies in Asian and Latin American Philosophies offers new insights into the nature and practice of philosophical comparison. (shrink)

Sixteenth-century Nahua philosophy understands neltiliztli (truth) and tlamitilizli (wisdom, knowledge) nonsemantically in terms of a complex notion consisting of well-rootedness, alethia ,authenticity, adeptness, moral righteousness, beauty, and balancedness. In so doing, it offers compelling a posteriori grounds for denying what Alvin Goldman calls veritism .Veritism defends the universality of correspondence (semantic) truth as well as the universal centrality of correspondence (semantic) truth to epistemology. Key Words: truth • veritism • Nahua philosophy • Aztec philopsophy • mesoamerican (...) class='Hi'>philosophy • teotl • Alvin Goldman • Martin Heidegger. (shrink)

This book introduces the central topics of the philosophical traditions of indigenous groups of North-Central America such as the Maya and Nahua (Aztecs), and the current state of the field. It includes references to and quotes from crucial primary and secondary literature in the area.

In this paper I critique two popular, non-scientific attitudes toward genetically engineered foods. In doing so, I will be employing the concepts of ambiguity, purity/impurity, control/resistance, and unity/diversity as developed by Latina feminist metaphysicians. I begin by casting a critical eye toward a specific anti-biotech account of transgenic food crops, an account that I will argue relies on an anti-feminist metaphysics. I then cast that same critical eye toward a specific pro-biotech account, arguing that it also relies on such an (...) anti-feminist metaphysics. I will argue further that this metaphysics yields a less accurate account of genetics. I end by arguing that if we adopt a Latina feminist metaphysics we can more accurately understand plants, genetics, and genetic engineering. (shrink)

Movement is crucial to Merleau-Ponty’s effort to comprehend sense, meaning as generated within being. This requires a new concept of movement, not as a dislocation within an already determinate space- or time- frame, but as a deeper, more fundamental change that first engenders space and time as determinate contexts in which movement can follow a sensible course. This poses a novel challenge: conceptualizing determinate space and time as contingently arising from a deeper sort of change, which I call templacement. I (...) address this challenge by turning to the Mexica/Aztecs because the most basic term of their ontology is motion-change, and it is obvious to them that motion-change does not occur in an abstract space-time container. Instead, time-place is woven out of ‘prior’ motion-change. This study leads to a deeper lesson for phenomenology, regarding ‘obvious’ presuppositions about what time and philosophy obviously are – and how these presuppositions go hand in hand.La question du mouvement est cruciale dans l’effort de Merleau-Ponty pour comprendre le sens, la signification telle qu’elle se produit dans l’être. Cela requiert un nouveau concept du mouvement, qui n’est pas compris comme un déplacement dans un cadre spatial – ou temporel – prédéterminé, mais plutôt comme un changement plus profond et fondamental, qui, avant tout, produit l’espace et le temps comme des contextes déterminés dans lesquels le mouvement peut suivre un cours sensible. Cela pose un nouveau défi : conceptualiser un espace et un temps déterminés qui résulteraient, de manière contingente, d’un type de changement plus profond, que j’appellerai templacement. Je lance ce défi en me tournant vers les Mexicas/Aztèques parce que le terme le plus élémentaire de leur ontologie est le mouvement-changement, et il est naturel pour eux que le mouvement-changement n’ait pas lieu dans un conteneur spatio-temporel abstrait. Au contraire, le temps-lieu est tissé sans mouvement-changement « préalable ». Cette recherche conduit à un enseignement encore plus profond pour la phénoménologie, concernant au sujet des présupposition “évidentes” sur le temps et sur la philosophie, et elle nous montre aussi comment ces présuppositions sont étroitement liées.Il movimento è un elemento cruciale nello sforzo di Merleau-Ponty di comprendere il senso, il significato in quanto generato all’interno dell’essere. Questo sforzo richiede un nuovo concetto di movimento, da intendere non come movimento-spostamento nell’ambito di una cornice spazio-temporale predefinita, ma come più profondo e più fondamentale mutamento che inaugura lo spazio e il tempo, in quanto contesti nei quali il movimento stesso può esprimere una traiettoria dotata di senso. Si pone quindi una nuova sfida: quella di concettualizzare lo spazio e il tempo come generati da una forma più radicale di mutamento, che propongo di definire templacement. Per affrontare questa sfida, mi rivolgo ai Mexica/Aztechi poiché il termine più basilare della loro ontologia è quello del moto-mutamento, e poiché essi ritengono ovvio che questo moto-mutamento non si verifichi all’interno di un contenitore spazio-temporale astratto: al contrario, lo spazio-tempo è per loro un intreccio che risulta da un moto-mutamento “precedente”. Questo studio permette di ricavare una lezione più profonda per la fenomenologia, che concerne le sue “ovvie” presupposizioni riguardo a che cosa siano “ovviamente” il tempo e la filosofia – e a come queste presupposizioni siano strettamente connesse. (shrink)

This collection of new essays focuses on metaethical views from outside the mainstream European tradition. The guiding motivation is that important discussions about the ultimate nature of morality can be found far beyond ancient Greece and modern Europe. The volume’s aim is to show how rich the possibilities are for comparative metaethics, and how much these comparisons can add to contemporary discussions of the foundations of morality. Representing five continents, the thinkers discussed range from ancient Egyptian, ancient Chinese, and the (...) Mexica (Aztec) cultures to more recent thinkers like Augusto Salazar Bondy, Bimal Krishna Matilal, Nishida Kitarō, and Susan Sontag. The philosophical topics discussed include religious language, moral discovery, moral disagreement, essences’ relation to evaluative facts, metaphysical harmony, naturalism, moral perception, and the nature of moral realism. This volume will be of interest to anyone interested in metaethics or comparative philosophy. (shrink)

Brief consideration of (1) Peirce’s ‘logic of vagueness’, (2) his categories, and (3) the concepts of overdetermination and underdetermination, vagueness and generality, and inconsistency and incompleteness, along with (4) the abrogation of classical Aristotelian principles of logic, bear out the complexity of all relatively rich sign systems. Given this complexity, there is semiotic indeterminacy, which suggests sign limitations, and at the same time it promises semiotic freedom, giving rise to sign proliferation the yield of which is pluralistic, inter-relational semiosis. This (...) proliferation of signs owes its perpetual flowing change in time to the inapplicability of classical logical principles, namely Non-Contradiction and Excluded-Middle, with respect to elements of vagueness and generality in all signs. Hempel’s ‘Inductivity Paradox’ and Goodman’s ‘New Riddle of Induction’ bear out the limitation and freedom of sign making and sign taking. A concrete cultural example, the Spaniards’ world including the Virgin of Guadalupe and the Aztecs world including their Goddess, Tonantzín, are given a Hempel-Goodman interpretation to reveal the ambiguous, vague, and complex nature of intercultural sign systems, further suggesting pluralism. In fact, when taking the ‘limitativetheorems’ of Gödel, Turing, and Chaitin into account, pluralism becomes undeniable, in view of the inconsistency-incompleteness of complex systems. A model for embracing and coping with pluralism suggests itself in the form of contextualized novelty seeking relativism. This form of pluralism takes overdetermination, largely characteristic of Peirce’s Firstness, and underdetermination largely characteristic of Peirce’s Thirdness, into its embrace to reveal a global context capable of elucidating local contexts the collection of which is considerably less than that global view. The entirety of this global context is impossible to encompass, given our inevitable finitude and fallibilism. Yet, we usually manage to cope with processual pluralism, within the play of semiosis. (shrink)

Can our cultural membership excuse us from responsibility for certain actions? Ought the Aztec priest be held responsible for murder, for instance, or does the fact that his ritual sacrifice is mandated by his culture excuse him from blame? Our intuitions here are mixed; the more distant, historically and geographically, we are from those whose actions are in question, the more likely we are to forgive them their acts, yet it is difficult to pinpoint why this distance should excuse. (...) Up close, historically or geographically, we tend to be less forgiving: few of us excuse the Taliban for what they did to women and homosexuals; and if there is less of an outcry concerning treatment not all that dissimilar in Saudi Arabia and elsewhere, this is probably only because these actions are less well publicized. (shrink)

This paper discusses Eric Wolf’s (1923–1999) analysis of power in his last monograph, Anthropology (Wolf 1964) and last book Envisioning Power (Wolf 1999). In Anthropology, Wolf (1964: 96) wrote that the “anthropological point of vantage is that of a world culture, struggling to be born.” What is worth studying is human experience in all its variability and complexity. His aim was to set the framework bridging the humanities with anthropology. He never gave up this quest, only expanding it. In the (...) new introduction to his 1964 monograph, thirty years later, he commented that such a synthesis had not occurred. Rather there were growing schisms in the field. In the preface to Envisioning Power, he held that human sciences were unable or unwilling to come to grips with how cultural configurationsintertwine with considerations of power. In 1990 he had addressed the American Anthropological Society, holding that anthropologists favored a view of culture without power, while other social sciences have advanced a concept of ideology without culture. He wrote that his aim in his last book was to explore the connection of ideas and power observed in streams of behavior and recorded texts. Since minds interpose a selective screen between the organism and environment, ideas have content and functions that help bring people together or divide them. While ideas compose the entire range of mental constructs, Wolf understands ideology as configurations or unified schemes to underwrite or manifest power. Power is, according to Wolf, an aspect of all relations among people. Within this framework Wolf analyzes three cases, the Kwakiutl, the Aztecs, and Nazi Germany. The comparisons are very revealing, both the wide differences and similarities in power configurations and in the role of imagination. (shrink)

In this autobiographical essay, I contemplate upon my engagement with Nahuatl culture and philosophy, which spans several decades today.

This article discusses the poem written by Joseph Brodsky shortly after the proclamation of Ukrainian independence in the early 1990s. It compares this poem with other pieces by the same author that deal with the paradigm of “independence vs. imperial unity.” These poems present a difference, which is striking at first glance: Brodsky welcomes Lithuanian independence, while simultaneously denying the same rights to Ukrainians and Aztecs. As for Afghanis … his disdain is even more palpable. The proposed explanation is the (...) concept of “Cultural Empire,” which the poet considers to be the ultimate good. This article briefly mentions the general problem of de-imperializing classical Russian literature in the context of post-colonial studies. (shrink)

Aesthetics is regarded, traditionally, as an aspect of philosophy. Arthur Edwards' approach is different. Ignoring philosophy, he points out that any work of art is devised in the mind of the artist and interpreted through the mind of the beholder and the object must therefore constitute a device of communication between these two minds. In this agreeably written, fully illustrated and constantly fascinating study he explores the implications of this idea, remembering that both artist and experiencer may be (...) of any culture. (We can respond, granted a degree of familiarity, to works produced by artists from cultures as different from our own as those of a Palaeolithic cave man, an Aztec priest, a West African wood-carver or a medieval monk.) The result is an astonishingly wide-ranging quest, one which extends from an investigation of communication theory to an account of the ecological concepts held by certain Amazonian tribes, from a demolition of Freud's model of the psyche to a study of the trigonometry of the Great Pyramid and from an account of the evolution of the human mind to a theory, albeit partial, concerning the nature of beauty. All are held within two complementary themes: the relevance to his enquiry of Jungs theory of the collective unconscious together with the archetypes of which it is composed, and the confirmation of these concepts by independent evidence. (shrink)

Histories of the conquest of America have long highlighted the role of wonder, possession, and desire in Spanish conceptions of the New World. Yet missing in these accounts is the role that studying nature played in shaping Spain’s imperial ethos. In the sixteenth century, Spanish missionaries revived the practice of natural history to trace the origins of New World nature. In their pursuit of the cultural meanings of natural landscapes, however, Spanish natural historians naturalized their own fears of the demonic. (...) In this article, I argue that naturalist inquiry served as an empirical and spiritual laboratory to develop a contentious narrative of political domination. I focus specifically on the writings of the missionary ethnographer, Bernardino de Sahagún, who compiled the first bilingual account of the peoples of the Aztec empire and used his immersion in Nahua culture to promote indigenous conversion to the Christian faith. Sahagún’s narrative techniques were aimed at the New World’s cultural regeneration, particularly through the study of nature. Yet his intellectual transformation during this journey bears surprising ideological paradoxes. Sahagún’s legacies therefore offer political theorists today a medium to rethink key historiographical assumptions about the anthropolitics of nature and the broader geopolitics of early modern political thought. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Rhetoric 34.4 (2001) 308-321 [Access article in PDF] Early Modern Emotion and the Economy of Scarcity 1 - [PDF] Daniel M. Gross Where do we get the idea that emotion is kind of excess, something housed in our nature aching for expression? In part, I argue, from The Passions of the Soul (1649), wherein Descartes proposed the reductive psychophysiology of emotion that informs both romantic expressivism (...) and latter-day psychology. Indeed, one goal of this article is simply to recall that we do not just naturally express emotions generated in our amygdala or wherever, but rather that we are first constituted as expressive agents by what the philosophers of the Scottish Enlightenment called "social passions." Contrary, however, to these largely optimistic philosophers, such as Hutcheson and Smith, who anchored social passions in a moral sense equally shared by all, I argue that the constitutive power of emotion derives from their unequal distribution. In what follows I work primarily with Aristotle's Rhetoric and Thomas Hobbes to outline a "political economy" wherein passions are (1) constituted as differences in power and (2) conditioned not by their excess but by their scarcity. Though we may reject the political conclusions reached by Aristotle and Hobbes, their analysis of emotion allows us to address important political questions neutralized in the Cartesian paradigm. 1. Descartes If you are tickled to learn that Aztec culture located passions in the liver, here is something at least as quaint from Descartes: "The ultimate and most proximate cause of the passions of the soul is none other than the agitation with which the spirits move the little gland which is in the middle of the [End Page 308] brain," that is, the pineal gland. Or so Descartes proposes in his 1649 treatise on the passions composed for Princess Elizabeth of Bohemia. Now compare this to Aristotle's Rhetoric, where for instance anger is defined as "desire, accompanied by distress, for conspicuous retaliation because of a conspicuous slight that was directed, without justification, against oneself or those near to one" (1378a 31-33). For Aristotle anger may indeed be accompanied by physical distress, as in the boiling of blood expressed in crimson cheeks, but its proximate cause is anything but that little gland in the middle of the head. Anger is a deeply social passion provoked by perceived slightsunjustified, and it presupposes a public stage where social status is always subject to performative infelicities.Indeed, we can learn a good deal about the rhetoric of human nature in early-modern Europe simply by asking what passions were. When we do, we find not only that their descriptions disagree, but also that the things described as passions seem incommensurable. Are passions tangible "things" residing in the soul, or are they dispositions of the heart or beliefs of the mind? Is passion a matter of personal expression, or is it something essentially social that a person performs? Do they come from our interior, or from the things we perceive? Can they be measured and manipulated--their causes controlled--or do passions elude control by their very nature? Are they divine, diabolical, or human, and can we distinguish them according to the status of their origin? Are they the enabling condition of virtue or its enemy? Are they necessary or disposable? What is their number and what do they do? Exasperated by endless wrangling over such questions, Descartes complains: There is nothing in which the defective nature of the sciences which we have received from the ancients appears more clearly than in what they have written on the passions; for although this is a matter which has at all times been the object of much investigation, and though it would not appear to be one of the most difficult, inasmuch as since everyone has experience of the passions within himself, there is no necessity to borrow one's observations from elsewhere in order to discover their nature. (331) 2With this preliminary remark Descartes renders human nature in its quintessential modern form: it is something housed in a body subject to the self-evidence... (shrink)

Creativity is the linking point between all fields of human endeavor and thought, William Anderson writes in this inspiring and far-ranging inquiry into the nature of human invention, its impact on the contemporary world, and the self-imposed limitations that shackle our creative potential. Based on his concept of the Great Memory, a shared past from which we draw energies, ideas, and images that lead us to new creations, Anderson argues that creativity is an outpouring of the conscious psyche, not the (...) realization of unconscious impulses. A poet, philosopher, and historian, he provides support for his thesis in a fascinating world tour of anecdotes, events, and images: characters from Aztec literature, the windows of Chartres Cathedral, the siege at Masada, the choreography of Diaghilev's Ballets Russes. (shrink)

Time has often been understood as either linear or cyclical, sometimes in Eurocentric ways that enclose Indigenous peoples in natural cycles with little or no historical development. This article explores an alternative to the line and the circle. In the context of environmental destruction, Indigenous scholars have suggested that traditional Indigenous accounts of spiraling time, from the Anishinaabe and Māori to the Aztecs and Muskoke, better connect nature with human history as well as more appropriately link human generations, including ancestors (...) and descendants. Exploring its connection with the hermeneutic circle and other notions, I will propose the spiral as indeed a promising way to grasp these important connections. In conclusion, I will discuss the question of whether Indigenous spiral ontologies can be proposed for all of humanity beyond knowledge extractivism. (shrink)

Students of Thomas Aquinas have so far lacked a comprehensive study of his doctrine of the transcendentals. This volume fills this lacuna, showing the fundamental character of the notions of being, one, true and good for his thought. The book inquires into the beginnings of the doctrine in the thirteenth century and explains the relation of the transcendental way of thought to Aquinas's conception of metaphysics. It analyzes 'Being', 'One', 'True', 'Good' and 'Beautiful' individually and discusses their importance for the (...) philosophical knowledge of God. Medieval Philosophy and the Transcendentals: The Case of Thomas Aquinas is intended as a contribution to the question 'What is philosophy in the Middle Ages?' It argues that the doctrine of the transcendentals is essential for understanding medieval philosophy. (shrink)

Teodor Adorno's work Philosophy and Teachers was first read as a report at the Frankfurt Studenthome in November 1961. In this report Adorno continued the topic of criticism of those factors of the then formation of West Germany, which made impossible a personal fight intellectual to with the cultural remnants of a totalitarian society. Adorno drew attention an exam in philosophy, important element of the educational process. This exam should pass composed of future teachers, candidates for the work (...) of the teacher of gymnasium. This exam should be composed by future teachers, candidates for the work of the teacher of gymnasium. Adorno noticed the tendency of formalistic adherence to the Rules of Examination by some future teachers who are unable to understand the humanistic, emancipatory and spiritual essence of philosophy, and therefore do not understand the purpose of conducting this exam. Adorno honored the long tradition of academic freedom of the German University and noticed the figure of the German philosopher, describing him as the man whose intellectual activity influenced the humanization of the German University, which directly influenced to the corresponding cultural transformations. But in post-war universities in the Federal Republic of Germany there is a trend to the principles of scientific knowledge. This tendency is coupled with the attitude of some future teachers to knowledge as appropriation to the consumer way, was due to the absence of personal love for their own specialty and to their students. Adorno was convinced that such teachers are indifferent to their specialty and do not have a calling to him. Adorno defined as a sign to the absence of calling in these people is intellectual negligence, provincial speech and provincial inability to understand human freedom as a spiritual value. Such teachers are incapable of offering new knowledge to their students by way of perfekt speech and by way of perfekt written presentation. As completely different Adorno offered to see a person who is capable to appropriation of the knowledge that is needed to understand hemseif and his professional obligation. This person can will use self-understand and self-reflection, and therefore she can will independently to understand of the sense of their pedagogical work. This person will be faithful and patient in carrying out his work for the practical introduction of humanistic ideals of prior philosophical knowledge into society. (shrink)

The latest in the series based on the popular History of Philosophy podcast, this volume presents the first full history of philosophy in the Islamic world for a broad readership. It takes an approach unprecedented among introductions to this subject, by providing full coverage of Jewish and Christian thinkers as well as Muslims, and by taking the story of philosophy from its beginnings in the world of early Islam all the way through to the twentieth century. Major (...) figures like Avicenna, Averroes, and Maimonides are covered in great detail, but the book also looks at less familiar thinkers, including women philosophers. Attention is also given to the philosophical relevance of Islamic theology (kalam) and mysticism--the Sufi tradition within Islam, and Kabbalah among Jews--and to science, with chapters on disciplines like optics and astronomy. The book is divided into three sections, with the first looking at the first blossoming of Islamic theology and responses to the Greek philosophical tradition in the world of Arabic learning. This 'formative period' culminates with the work of Avicenna, the pivotal figure to whom most later thinkers feel they must respond. The second part of the book discusses philosophy in Muslim Spain (Andalusia), where Jewish philosophers come to the fore, though this is also the setting for such thinkers as Averroes and Ibn Arabi. Finally, a third section looks in unusual detail at later developments, touching on philosophy in the Ottoman, Mughal, and Safavid empires and showing how thinkers in the nineteenth to the twentieth century were still concerned to respond to the ideas that had animated philosophy in the Islamic world for centuries, while also responding to political and intellectual challenges from the European colonial powers. (shrink)

Predication is a central theme in Arabic logic that has undergone significant semantic transformation throughout history. This article explores the evolution of predication's scope and meaning across four successive stages. Rather than pinpointing specific historical moments—given that these transitions lack clearly defined beginnings or endings—the focus is on key propositions that enrich our understanding of predication, drawing on the classifications of thinkers such as Abū Naṣr al-Fārābī (d. 950), Athīr al-Dīn al-Abharī (d. 1262-65), Mullā Ṣadrā (d. 1635), and Muhammad Ḥusayn (...) Ṭabātabāʾī (d. 1981). The transition from the first to the second stage is characterized by the acceptance of natural propositions (ṭabīʿīya), while subsequent stages involve essential primary (dhātī awwalī) and stronger/weaker (ḥaqīqa-raqīqa) propositions. This progression illustrates a shift from expressing the properties of external objects to articulating the properties of concepts, ultimately culminating in the expression of identity between concepts and external entities. The four stages can be summarized as follows: (1) First-order predication; (2) Second-order predication; (3) Second-order identity; (4) First-order identity. (shrink)

"Ever since Vlastos' "Theology and Philosophy in Early Greek Thought," scholars have known that a consideration of ancient philosophy without attention to its theological, cosmological and soteriological dimensions remains onesided. Yet, philosophers continue to discuss thinkers such as Parmenides and Plato without knowledge of their debt to the archaic religious traditions. Perhaps our own religious prejudices allow us to see only a "polis religion" in Greek religion, while our modern philosophical openness and emphasis on reason induce us to (...) rehabilitate ancient philosophy by what we consider the highest standard of knowledge: proper argumentation. Yet, it is possible to see ancient philosophy as operating according to a different system of meaning, a different "logic." Such a different sense of logic operates in myth and other narratives, where the argument is neither completely illogical nor rational in the positivist sense. The articles in this volume undertake a critical engagement with this unspoken legacy of Greek religion. The aim of the volume as a whole is to show how, beyond the formalities and fallacies of arguments, something more profound is at stake in ancient philosophy: the salvation of the philosopher-initiate."--Publisher's website. (shrink)

This paper argues that the continued emphasis on ethno-philosophy and the relative absence of intellectual passion and curiosity are the greatest challenges facing African philosophy. The paper rejects the racist lamentation of scholars such as Olufemi Taiwo who blame the West for Africa’s absence from the stage of world philosophy. It highlights the link between L.S. Senghor’s doctrine of negritude, the philosophy of Innocent Asouzu, and the emerging synthesis of consolationism to underline the fact that African (...) philosophy has made some progress, although things could be much better. The paper concludes by urging African philosophers to be more radical and innovative in their thinking, as innovation and originality are the only conditions for the universal acceptance of, and interest in, African philosophy. (shrink)

The nature of light is a focus of Thomas Hobbes’s natural philosophical project. Hobbes’s explanation of the light of lucid bodies differs across his works, from dilation and contraction in Elements of Law to simple circular motions in De corpore. However, Hobbes consistently explains perceived light by positing that bodily resistance generates the phantasm of light. In Letters I.XIX–XX of Philosophical Letters, fellow materialist Margaret Cavendish attacks the Hobbesian understanding of both lux and lumen by claiming that Hobbes has illicitly (...) made abstractions from matter. In this paper, I argue that Cavendish’s criticisms rely on an incorrect understanding of the nature of Hobbesian geometry and the role it plays in Hobbes’s natural philosophy. Rather than understanding geometry as wholly abstract, Hobbes attempts to ground geometry in different ways of considering bodies and their motions. Furthermore, Hobbes’s own criticisms of abstraction suggest that he would share many of the worries she raises but deny that he falls prey to them. (shrink)

Peter Adamson presents a lively introduction to six hundred years of European philosophy, from the beginning of the ninth century to the end of the fourteenth century. The medieval period is one of the richest in the history of philosophy, yet one of the least widely known. Adamson introduces us to some of the greatest thinkers of the Western intellectual tradition, including Peter Abelard, Anselm of Canterbury, Thomas Aquinas, John Duns Scotus, William of Ockham, and Roger Bacon. And (...) the medieval period was notable for the emergence of great women thinkers, including Hildegard of Bingen, Marguerite Porete, and Julian of Norwich. Original ideas and arguments were developed in every branch of philosophy during this period - not just philosophy of religion and theology, but metaphysics, philosophy of logic and language, moral and political theory, psychology, and the foundations of mathematics and natural science. (shrink)

A collection of interviews with influential theorists working in philosophy of logic. The questions: Why were you initially drawn to the philosophy of logic? What are your main contributions to the philosophy of logic? What is the proper role of philosophy of logic in relation to other disciplines, and to other branches of philosophy? What have been the most significant advances in the philosophy of logic? What are the most important open problems in (...) class='Hi'>philosophy of logic, and what are the prospects for progress? Interviews with JC Beall, John Lane Bell, Johan van Benthem, Patricia A. Blanchette, Otávio Bueno, James Cargile, Mark Colyvan, Newton Carneiro Affonso da Costa, Pascal Engel, Susan Haack, Jaakko J. Hintikka, Dale Jacquette, Penelope Maddy, Lawrence S. Moss, Catarina Dutilh Novaes, Ahti-Veikko Pietarinen, Graham Priest, Stephen Read, Nicholas Rescher, Stewart Shapiro, Peter Simons, Timothy Williamson, Jan Woleński. (shrink)

[Tnis is a new translation of Adorno's Philosophie der neuen Musik. The older translation has the title 'Philosophy of Modern Music'. -NJ].

This collection of essays derives from a conference sponsored by the Royal Institute of Philosophy and the Centre of Philosophy and Public Affairs at the University of St Andrews. It brings together a number of prominent academics from the fields of philosophy and political theory along with politicians and social commentators. The subjects covered include liberalism, education, welfare policy, religion, art and culture, and cloning. The mix of contributors and the topicality of the subject matter should further (...) promote a serious engagement between philosophy and public life. (shrink)

The articles considers philosophy as an educational project. The institutionalization of philosophy is connected with the process of formation and development of the classical university as well as with the transformation of its socio-cultural status. Special attention is paid to the analysis of the essential ambivalence of philosophy and its influence to the basic priorities of philosophical education. It is emphasized that the tasks of reforming and modernizing academic philosophical programs initiate the development of variable models and (...) technologies for teaching philosophy in modern universities. It this regard, of particular interest is the Belarusian experience in reforming philosophical education in its two aspects: general philosophy course and special academic programs. The article analyzes the model of teaching philosophy at various stages and levels of higher education, which has been used at the Belarusian State University over the past 15 years. The author describes both the innovative nature of this model and its connection with the previous organization schemes and teaching priorities. Within the framework of this model, there are three levels of teaching philosophy and its various modifications. At the first level, which is focused on the preparation of bachelors, the basic course “Philosophy” is taught, which suggests an acquaintance with world classical philosophical tradition. At the second level, the course “Philosophy in the Modern World” is offered, which, taking into account the specfics of the academic preparation of graduate students, reproduces the basic ideas and concepts of modern philosophy. At the third level, in the course “Philosophy and Methodology of Science”, the main attention is paid to the issues of logic, methodology, sociology of science and education. The article considers some stages, problems and contradictions of this reform process as well as its consequences in the context of recent events in the socioeconomic and political life of Belarus. The author argues that modern converging technologies of social and humanitarian education, which are based on formal and instrumental-pragmatic criteria, have significantly influenced the processes of reforming the system of teaching the humanities and social sciences in Belarusian universities. (shrink)

Teaching philosophy at pre-tertiary levels faces some fundamental challenges, including the misconception that philosophy is an abstract and esoteric field of study. This mind-set hinders teaching philosophy at all levels, particularly in the pre-tertiary stage. Nonetheless, philosophy holds significant cognitive values when taught to children. Therefore, it is crucial to find ways to simplify the process of learning philosophy, especially when children are in their formative years and have a greater capacity for learning. Children possess (...) qualities necessary for engaging with philosophy, such as curiosity. Leveraging these qualities makes it less daunting to introduce philosophy at pre-tertiary levels. Additionally, children have a visual and imaginative mind, enabling them to quickly grasp ideas and concepts through the use of modern technology. Integrating pictures, movies, and cartoons into philosophy education can enhance comprehension. For example, the movie “Divergent” contains philosophical themes that aid in understanding Plato’s concept of societal stratification. This article seeks to compare “Divergent” with Plato’s “The Republic” in terms of society’s hierarchical structure. Its objective is to demonstrate the value of movies and visual aids in teaching and learning philosophy, while also advocating for sensitivity to the underlying class dynamics in contemporary society. (shrink)