Name der Zeitschrift: Der Islam Jahrgang: 94 Heft: 2 Seiten: 583-586.

Employs the political philosophy of John Rawls to address controversies involving politics and religion.

Should we research, develop, and deploy climate engineering technology? Drawing upon contemporary moral and political theory, this book offers a normative perspective on such questions, ultimately making the case in favor of research and regulation guided by norms of legitimacy, distributive justice, and procedural justice.

In short, he is known in a discipline in which he did not teach for a book he did not write. In Becoming Mead, Daniel R. Huebner traces the ways in which knowledge has been produced by and about the famed American philosopher.

I present a straightforward objection to the view that what we know has epistemic probability 1: when combined with Bayesian decision theory, the view seems to entail implausible conclusions concerning rational choice. I consider and reject three responses. The first holds that the fault is with decision theory, rather than the view that knowledge has probability 1. The second two try to reconcile the claim that knowledge has probability 1 with decision theory by appealing to contextualism and sensitive invariantism, respectively. (...) I argue that each response fails, and that we can hold on to much of what was attractive in the responses while denying that what we know has probability 1. (shrink)

A partir de courtes meditations nees d'une chronique a la radio, le philosophe Daniel Vigne s'interroge sur le sens de notre vie comme de ce que nous avons de plus precieux. Chercher la direction, la signification, les enjeux de cette existence dans laquelle, dirait Pascal, nous sommes embarques. Les sujets abordes sont regroupes en sept rubriques, qui evoquent successivement: l'etonnement comme accueil du sens, le monde comme eclat du sens, le temps comme elan du sens, le langage comme voix (...) du sens, le corps comme noeud du sens, quelques objets pleins de sens, et quelques conduites insensees... Sur ces divers themes, on ne trouvera ici ni discours savant, ni expose systematique. Le but est moins de donner des solutions que d'ouvrir des horizons, de proposer des reperes, des cles, des intuitions qui nous aident a vivre. Il est d'utiliser au mieux notre intelligence pour l'orienter vers la verite. Ces reflexions sur le sens sont donc, au fond, des questions de bon sens. Le fait qu'elles soient posees par un professeur de philosophie ne doit inquieter personne: il s'agit avant tout de favoriser l' etonnement d'exister. (shrink)

What is the role of communication technology and media in making American society more adaptive, equitable, and democratic? Analyzing the field of communication against an in-depth picture of American society, this provocative, wide-ranging text explores how communication enterprises are intrinsically linked to the establishment and maintenance of social power. Throughout the book, changes in communication capabilities are related to changes in wealth and income distribution, the structures of economic organizations, work and the professions, minorities, law and government, urbanization, popular culture, (...) and globalization. In an engaging narrative the author presents empirical evidence that suggests that popular beliefs about the democratic role of media and communications often are misguided. While we are in an information age, it is not an information revolution that can liberate society. Emphasizing new technologies and media in contemporary American society, Rossides shows how most forms of social communication throughout history—language, gestures, clothing, buildings and spaces, ships and railroads—have sustained social power. (shrink)

The metaphysical center of Plato’s work has traditionally been taken to be his Doctrine of Forms; the epistemological center, the Doctrine of Recollection. The Symposium has been viewed as one of the clearest explanations of the first and Meno as one of the clearest explanations of the other. The Masks of Dionysos challenges these traditional interpretations.

This book offers sweeping and cogent arguments as to why analytic philosophers should take experimental cinema seriously as a medium for illuminating mechanisms of meaning in language. Using the analogy of the movie projector, Barnett deconstructs all communication acts into functions of interval, repetition and context. He describes how Wittgenstein's concepts of family resemblance and language games provide a dynamic perspective on the analysis of acts of reference. He then develops a hyper-simplified formula of movement as meaning to discuss, with (...) true equivalence, the process of reference as it occurs in natural language, technical language, poetic language, painting, photography, music, and of course, cinema. Barnett then applies his analytic technique to an original perspective on cine-poetics based on Paul Valery's concept of omnivalence, and to a projection of how this style of analysis, derived from analog cinema, can help us clarify our view of the digital mediasphere and its relation to consciousness. Informed by the philosophy of Quine, Dennett, Merleau-Ponty as well as the later work of Wittgenstein, among others, he uses the film work of Stan Brakhage, Tony Conrad, A.K. Dewdney, Nathaniel Dorsky, Ken Jacobs, Owen Land, Saul Levine, Gregory Markopoulos Michael Snow, and the poetry of Basho, John Cage, John Cayley and Paul Valery to illustrate the power of his unique perspective on meaning. (shrink)

Le réductionnisme scientiste a privé le monde de ce qui avait été un univers enchanté, empli des formes et des esprits qui hantaient le monde médiéval. Merleau-Ponty et Husserl dans son œuvre tardive tentent de réenchanter la nature, mais du point de vue de la perception. Leur insistance sur la structure et la forme perceptuelles est un moyen de protection contre le réductionnisme et donc, en un sens, réenchante le monde qui, pour parler comme Merleau-Ponty, est « con­damné au sens (...) ». Être « con­damné au sens », cela signifie être forcé de reconnaître à nos réalisations rationnelles les plus abouties, à nos actes visant à relier ce qui est séparé à partir d’une relationalité déjà perçue, une dépendance génétique (ou Fundierung ) par rapport à des événements de niveau inférieur, pré-rationnels, dans lesquels le soi est présent de façon latente. Être « con­damné au sens » signifie que les réalisations logiques et rationnelles pleinement articulées doivent, pour être dotées de sens, être ramenées à des structures proto-rationnelles dans le champ de la perception. Que Merleau-Ponty et Husserl révèlent la sphère pré-prédicative comme une sphère de simple signification, ce fait reflète une critique commune de l’empirisme. Le monde partiellement réenchanté est un monde conditionné par des horizons de signification qui sont de réels aspects du monde à décrire. Je fais valoir que la perception optimalement monstrative atteint les choses mêmes dans leur télos monstratif où elles se montrent le mieux. Je conclus avec quelques remarques sur la manière dont cette conception du réenchantement mobilise la philosophie de John McDowell, qui est, malgré lui, un partisan de la structure dans le champ perceptuel. (shrink)

Des origines à la fin du cinquième siècle. Les Présocratiques -- La période classique. Socrate ; Platon ; Aristote et l'école péripatéticienne -- Les philosophies hellénistiques. La critique de la religion populaire à l'âge hellénistique et la philosophie épicurienne de la religion ; La religion des Stoïciens.

This book argues that the Fourth Gospel offers a potentially transformative response to the question of suffering and the human compulsion to blame. By engaging with the symbols of light, vision, and the Good Shepherd, readers can experience a theodical spirituality that transforms resentment and rage through divine forgiveness.

In this book, Daniel Dubuisson analyses the long history of the dichotomy between religion and magic, as well as the great stakes of power which it has concealed over the centuries.

Another possible source of this neglect in the United States is the work of Mark Okrent. In Heidegger's Pragmatism Okrent does, indeed, take seriously the importance of the account of temporality for the project of Sein und Zeit, as originally conceived by Heidegger. However, like Dreyfus, Okrent is so taken by the pragmatic character of the analyses in Division I that he ignores Heidegger's analysis of authentic existence and thereby any bearing that this analysis might have on the account of (...) temporality; in addition, he eschews Heidegger's extensive talk of "'ecstases' of temporality and their 'horizonal schemata'" as inappropriate, picture-thinking holdovers from Husserl. Perhaps even more significant for contemporary assessments of Heidegger's account of temporality as the meaning of 'to be' is Okrent's contention that the account is basically aporetic. Okrent fails to find in Sein und Zeit "the conceptual resources" for distinguishing between "'presence' in the sense of presentability and presence as the ground of presentability." As a result, he concludes, Heidegger's argument is transcendental and thus verificationist, implying a kind of metaphysical pragmatism, ultimately distasteful to Heidegger and a prime source of the Kehre. (shrink)

The art of interpretation has traditionally been an integral part of medical practice, but little attention has been devoted to its theory. Hermeneutics or the study of interpretation has grown as a methodological interest primarily within the humanities. Borrowing from the medieval fourfold sense of scripture, which organizes interpretive activity both logically and comprehensively, I propose a hermeneutical model of clinical decision-making. According to the model, a patient is analogous to a literary text which may be interpreted on four levels: (...) (1) the literal facts of the patient's body and the literal story told by the patient, (2) the diagnostic meaning of the literal data, (3) the praxis (prognosis and therapeutic decisions) emanating from the diagnosis, and (4) the change effected by the clinical encounter in both the patient's and clinician's life-worlds. The model is illustrated through application to a medical case. (shrink)

Este artículo investiga la posible justificación de derechos culturales dentro del marco teórico del enfoque en las capacidades. El enfoque no se opone en principio a esta justificación, pero establece restricciones significantes, y correspondientemente, no es compatible con las demandas multicultur..

Parties, Trade-unions, SocialMovements : Relations and Articulations How are we to explain the resurgence of the question of political parties, when the question of socialmovements seemed to have eclipsed it ? What is the role to be played by parties, trade-unions andby social movements in a project of radical social transformation ? What are the modes of alliance,of collaboration and convergence, to be constructed between them ? These are some of the questionsaddressed in the present article.

Det sägs att den gamla grekiska tänkaren Diodorus Cronus argumenterade för uppfattningen att någonting är möjligt endast om det är eller kommer att vara sant. Hans argument går under benämningen ”Mästerargumentet”. I den här uppsatsen tittar jag närmare på detta. Jag tar upp två möjliga tolkningar och går igenom några argument för utgångspunkterna. Jag visar hur det är möjligt att acceptera alla premisser i argumentet, givet att de tolkas på ett visst sätt, samtidigt som man förkastar slutsatsen. Det här innebär (...) positiva nyheter för alla som tycker att det ligger någonting i Diodorus Cronus resonemang men samtidigt tror att det finns möjligheter som aldrig realiseras. (shrink)

Den här boken är en övningsbok i logik och en kort introduktion till religionsfilosofi. Den innehåller femton kapitel. Det första kapitlet är en allmän inledning till ämnet. Kapitel 2 tar upp några begreppsliga frågor. Vad är en religion? Det innehåller även en kort beskrivning av några vanliga religioner. Kapitel 3 handlar om språkfilosofiska frågor. Kapitel 4 handlar om religionssociologiska och religionspsykologiska frågor m.m. Kapitel 5 handlar om religiös monism, pluralism, relativism, naturalism m.m. Kapitel 6 handlar om berättelser, myter m.m. Kapitel (...) 7 handlar om fenomenologiska frågor. Kapitel 8 handlar om religiösa handlingar m.m. Kapitel 9 handlar om kunskapsteoretiska frågor. Kapitel 10 handlar om metafysiska frågor. Kapitel 11 handlar om moralfilosofiska frågor. Kapitel 12 innehåller blandade övningar i predikatlogik. Kapitel 13 innehåller blandade övningar i relationell predikatlogik (med och utan identitet). Kapitel 14 innehåller blandade övningar i modallogik och deontisk logik. Kapitel 15 innehåller en sammanfattning. Den här boken innehåller många olika argument. Läsaren kan förhoppningsvis öva upp sin förmåga att analysera och värdera olika filosofiska deduktioner, samt att tänka och resonera logiskt, genom att studera dessa. Boken kan användas i undervisning i filosofi och logik på en grundläggande nivå eller för självstudier. Läsningen kompletteras lämpligen med någon god introduktionsbok till logik. För att förstå de logiska lösningarna i den här boken kan det vara bra att känna till vissa grundläggande logiska fakta och metoder. Boken innehåller tre olika metoder: sanningstabeller, naturlig deduktion och semantiska tablåer. OBS: Många argument i denna bok har tidigare publicerats i boken Logiska Övningar: En Introduktion till Praktisk Filosofi och många lösningar har tidigare publicerats i boken Facit till Några Argument i ”Logiska Övningar: En Introduktion till Praktisk Filosofi”, även om den också innehåller många argument som är nya. (shrink)