This paper offers a new approach to the philosophical foundations of information systems through feminist philosophy and, in particular, feminist epistemology. This can be used to expose the universalizing tendency of many information systems and to show the importance of using real-life complex examples rather than the simplified examples often favored by philosophers. Within traditional epistemology and its relation to IS, subjectivity, the propositional/skills distinction and epistemic hierarchies are subject to arguments from feminist epistemology. With respect to the emerging critical (...) school of IS, feminist epistemology, and within that, feminist standpoint theory, are used to examine the complexities of the positivist/anti-positivist position and the related concept of emancipation. In addition, it is argued that the liberal version of emancipation encapsulated in such systems may have an effect opposite to that of emancipation These issues are illustrated in an existing expert systems project. (shrink)

In 1922, many representatives of the Russian Intelligentsia, including many philosophers, were exiled from the young soviet state. Many left with the so-called Philosophy Steamer (Chamberlain in The philosophy steamer: Lenin and the exile of the intelligensia (2006) Atlantic Books). The exiled philosophers tried to go on with their previous professional lives in cities as Prague, Berlin and Paris. The St. Serge Orthodox Theological Institute in Paris, founded by, among others, Sergei Bulgakov (1871–1944), became the new center of Russian religious (...) philosophy and theology in Europe. Soon, however, the community of immigrant Russian religious philosophers and theologians was divided by conflicting opinions, and fell apart in various brotherhoods and movements. An important conflict was the so-called Sophia controversy: the Brotherhood of St. Photius, which included Vladimir Lossky (1903–1958), as well as the famous spokesman of the Neopatristic Synthesis, Fr. Georges Florovsky (1893–1979), attacked the Brotherhood of St. Sophia, which included the above mentioned Bulgakov. His Sophiology, or study of Sophia, Divine Wisdom, was accused of heresy on the instigation of Florovsky and Lossky. From this Sophia controversy, the Neopatristic Synthesis emerged as the dominant school of Russian Orthodox Theology, whereas Sophiology fell practically into oblivion. This article will attempt to answer the question whether there is still room for a re-valuation of the sophiological stance in Orthodox theology through a survey of recent literature on the subject. The article will conclude the affirmative: namely, that the controversy is shown to be the result of a conflict between generations and the necessity to empower their Orthodox identity in emigration, rather than the result of intrinsic philosophical or theological differences. (shrink)

This ancient tale has naturally been recognized by modern scholars for what it is—a story of the Great Mother and her paramour; but several features appear to me to have been given less examination than they deserve, in view of their own peculiarity and the obvious antiquity of the myth. That it is pre-Greek is fairly clear from the names of the principal actors. Anchises yields no tolerable meaning in Greek, and we do not know to what speech it belongs—possibly (...) Phrygian. Aphrodite is, of course, no Greek goddess at all. The tale was known to Greek saga-men about the tenth century B.C., and is fully told for the first time, so far as our surviving records go, in a document possibly of the seventh century—the Homeric Hymn to Aphrodite. Connected as it is, though loosely, with the Troy-saga, it may quite possibly go back to Minoan-Mycenaean times, as that does. The features which I think worthy of further investigation are the fate of Anchises after his enjoyment of the goddess' favours, and in particular the effect upon him of the thunderbolt with which he was smitten. (shrink)

This article examines the bases and limits to the right to liberty of expression. Both the extreme libertarian and the orthodox liberal views are rejected. Against them, It is argued that the right to liberty is to be defended both as a prima facie intrinsic moral right derivative from man's autonomy and as a conditional right deriving from man's right to access to intrinsic goods including knowledge, True belief, Self-Development. The rights so derived are not absolute rights, But rights to (...) be limited by concern for justice, Other rights, Morality, Knowledge and true belief, And morality. (shrink)

Le rôle de la méthode. La question de l'origine de la méthode est une question philosophique. Théorie biologique de la méthode ; la méthode moyen de défense ; critique de cette théorie. Origine transcendantale de la méthode. Caractère spirituel de la méthode. Méthode et calcul; leur différence. La vоlоnté, caractéristique de la raison et facteur constitutif de la méthode. Caractère esthétique de la méthode.

‘Lapidem silicem tenebant iuraturi per Iouem, haec uerba dicentes: Si sciens fallo, tum me Dispiter salua urbe arceque bonis eiciat ut ego hunc lapidem.’ I do not propose to add to the mass of commentary and controversy which loads this passage of Paulus Diaconus , except to remind readers that it is a comparatively modern version of a very old formula. Under Dispiter lurks some early shape of the name of Iuppiter, certainly not of the Greek importation Dis, first worshipped (...) in Rome, apparently, in 505/249. I believe it to be older than the end of the regal period, probably much older, for it names the Arx as the important spot in Rome, not the Etruscanizing Capitol. However, this detail and my opinions concerning the oath and its takers matter little for my present purpose. It is enough if it be granted, as I think everyone will grant, that it is ‘eine alte Fetialformel’ as Fraenkel has it, at all events eine alte Formel, more ancient than the surviving literature. (shrink)

Some recent discussions of A. N. Whitehead's treatment of the problem of value have stressed the point that his work in this field is open to serious objection. For example, Professor John Goheen claims that Whitehead's attempt to indicate distinguishing characteristics of experience of “the Good”, is too general to be adequate. He also suggests that this generality of approach makes it impossible for Whitehead to differentiate between different species of value. Further, according to Goheen, Whitehead involves himself in confusion (...) when he claims that satisfaction is achieved when experience is characterized by order ; and yet he also suggests that in some cases, the presence of disorder makes possible a higher type of satisfaction. Professor P. A. Schilpp agrees with Goheen in feeling that Whitehead's explanation of the good life in terms of “pattern” is too vague. In Schilpp's opinion, Whitehead does not answer the basic question: “What kind of pattern?” There is a further objection to Whitehead's “theory of the close connection between morality and beauty,” because at times it looks like an actual identification. Schilpp also objects to what appears to be Whitehead's identification of “good” with “interest”. Finally, it is claimed by Schilpp that Whitehead subordinates goodness to beauty. This interpretation is apparently supported by Prof. George Morgan who states: “Truth and moral values are instrumental except in so far as they enhance beauty.” Professor B. Morris objects to Whitehead's attempt to apply the mathematical method to aesthetic experience. He suggests that the method of symbolic logic is too abstract to deal adequately with concrete aesthetic data. Professor J. W. Blyth, as the result of his examination of Whitehead's theory of truth, reaches the conclusion that “the various elements involved in Whitehead's theory of truth cannot be brought together in one coherent and consistent system. (shrink)

This revised version of Price's 1960 Gifford Lectures in two series at Aberdeen University presents an extensive analysis of the concept of belief and related problems. The author begins by exploring different senses of knowledge. He continues to examine some logical peculiarities of expressions about believing and knowing, of relationships between the two types of expressions, and remarks on the performatory aspects of the relevant expressions. Connections between believing, and the bearing on beliefs of perceptual evidence, self-consciousness, memory and testimony (...) are examined. The results of this examination are applied to introduce systematic distinctions and concepts, which are made constitutive of the concept of belief. The notion of degrees of belief is introduced. The problem of degrees of assent is examined in the context of Newman's criticisms of Locke's view. Specific theories of belief are surveyed, beginning with Hume's theory, and two traditional occurrence analyses of belief are touched upon. The first series is concluded with a brief examination of Descartes' and Hume's views on freedom of assent. The second series examines various dispositional analyses of belief; the notions of believing and "acting as if" are compared, and the connection between inference and assent examined. The notion of half-belief is reviewed, along with Newman's distinction between real and notional assent, and James' self-verifying beliefs. The second series concludes with a discussion of moral beliefs and feelings; belief "in" and belief "that" are compared, and the possibility of a rapprochement between religious belief and empiricist philosophy is examined. While the author offers no full-blown theory of belief--and does not purport to do so--he provides a most informative discussion of the matrix of epistemological and psychological problems called belief, offers new criticisms of both older and present-day views on persisting problems for belief-analysis, and refines these views with new distinctions and concepts.--J. R. H. (shrink)