Les discussions sur la nature catégorielle de la « voix » se développent en parallèle, au début du xii e siècle, dans les commentaires sur les Catégories et dans les commentaires sur les Institutiones de Priscien (les Glosulae super Priscianum ). Elles ont des enjeux multiples, touchant à la nature de la substance et de la qualité, de la perception, de l’individualité et de l’indivisibilité, de la nature des corps, et sont liées à la question des universaux. En prenant en (...) série les arguments développés dans ces témoins anonymes, on peut reconstruire le développement des discussions et les différentes positions, en particulier celles de Guillaume de Champeaux et d’Abélard. (shrink)

Priscian's _Institutiones Grammaticae_, which rely on Stoic and Neoplatonic sources, constituted an important, although quite neglected, link in the chain of transmission of ancient philosophy in the Middle Ages. There is, in particular, a passage where Priscian discusses the vexed claim that common names can be proper names of the universal species and where he talks about the ideas existing in the divine mind. At the beginning of the 12th century, the anonymous _Glosulae super Priscianum_ and the _Notae Dunelmenses_, which (...) heavily quote William of Champeaux, interpret the passage in the context of a growing interest in the problem of universals, raising semantic as well as ontological questions, and introducing a Platonic view on universals in the discussions on the signification of the noun. Moreover, this same passage will be used by Abelard to elaborate one of his opinions about the signification of universal or common names—that they signify "mental conceptions". (shrink)

Le langage, la signification, la référence ont fait l’objet d’une grande attention au Moyen Âge, de la part des spécialistes des arts du langage. Pourtant, ils n’ont quasiment pas lu Augustin. Les théologiens, par contre, ont tiré grand profit des analyses augustiniennes. Henri de Gand a lu le De dialectica, en articulant autour de ce petit traité les autres textes d’Augustin portant sur le langage et les signes, afin d’élaborer une théorie du « langage vocal », préliminaire à toute réflexion (...) sur les noms divins, l’ineffabilité, l’analogie ou la propriété des noms. Ces textes forment également le socle des analyses élaborées par les théologiens sur le « parler des anges ». Par ailleurs, les chapitres sur les signes sacramentels doivent à la pensée augustinienne une analyse du signe, tirée du De doctrina christiana. Les théologiens insistent sur le caractère doublement relationnel du signe : signe de quelque chose, signe pour quelqu’un. Le caractère intentionnel de la prononciation de la formule du baptême ou du mariage est traité à partir des opuscules consacrés au mensonge ( De mendacio, Contra mendacium ). L’analyse de la causalité sacramentelle, et particulièrement celle de la causalité conventionnelle fondée sur le pacte, se construit sur la notion augustinienne de consensus, repensée dans le cadre d’une réflexion sur les signes magiques par Guillaume d’Auvergne, mais également sur la théorie de la relation telle qu’elle est élaborée dans le De Trinitate. Roger Bacon, qui fut maître ès arts avant de devenir franciscain, saura lire ces analyses des théologiens, et, en articulant les sources augustiniennes avec les sources logico-grammaticales utilisées par les Artistae, produire une théorie générale des signes. (shrink)

Almost all admit that there is beauty in the natural world. Many suspect that such beauty is more than an adornment of nature. Few in our contemporary world suggest that this beauty is an empirical principle of the natural world itself and instead relegate beauty to the eye and mind of the beholder. Guided by theological and scientific insight, the authors propose that such exclusion is no longer tenable, at least in the data of modern biology and in our view (...) of the natural world in general. More important, we believe an empirical aesthetics exists that can help guide experimental design and development of computational models in biology. Moreover, because theology and science can both contribute toward and equally profit from such an aesthetics, we propose that this empirical aesthetics provides the foundation for a living synergy between theology and science. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:On Inception by Martin HeideggerDaniel NeumannHEIDEGGER, Martin. On Inception. Translated by Peter Hanley. Bloomington: Indiana University Press, 2023. xi + 171 pp. Cloth, $40.00This translation [End Page 548] of Heidegger's On Inception (written in 1941 and published in German in 2005 as Über den Anfang) is an important addition to the translated corpus of texts on the themes of Ereignis (event) and the history of beyng (Seynsgeschichte) that (...) occupied Heidegger's thinking from the mid-1930s to the mid-1940s, and that resulted in a series of writings that remained unpublished during his lifetime. Similar to those other volumes, On Inception does not follow a linear train of thought but offers short and often fragmentary notes and musings that, nonetheless, build on one another. There is a considerable thematic overlap with the other writings on the event. Many of the themes found here, such as the role of technology in exposing contemporary understanding of being, Hölderlin as the poet of the saying of beyng, or the notion of another beginning of the unconcealment of beyng, can be found in Contributions to Philosophy, Mindfulness, and The Event as well.What sets On Inception apart from these other volumes is the focus on the inceptual aspect of the thinking of beyng. In this regard, the first and longest of the six sections comprising the book (entitled "The Incipience of Inception") offers the most extended original contribution Heidegger makes here. It concerns the question of how one can think from out of the unconcealment of beyng. Exploring this topic throws more light on many of the questions that the reading of the other volumes raises, such as whether the event should be thought of as a one-time historical occurrence; how one can think from out of the event, that is, how it constitutes the possibility of thinking it; and the relationship between beings, being (referring to the truth of the presence of beings), and beyng (referring to the truth of the presencing of being). All of these issues concern the inceptual character of the event, whose understanding affords a better sense of paradigmatic change in thinking and dwelling associated with it. To understand the inceptual character of the event gives the reader a clue as to where to begin thinking (about) it. This does not remove the considerable and intentional obscurity surrounding these ideas, but it shows Heidegger as constantly altering and refining how to think of the history of the concealment and unconcealment of beyng. One of the biggest disagreements among interpreters has been whether to read this in transcendental or realist terms, that is, whether we should take the unconcealment of beyng as the proffering of a real, mind-independent totality or as a cipher for our transcendental ability to understand and make sense of the appearance of being. In this regard, the question of incipience goes toward elucidating who or what is thought to begin this unconcealment.What, then, does an inceptive thinking of beyng amount to? Put negatively, it can concern neither beyng as some sort of cause of beings, nor beings themselves as what appear as a consequence of beyng's unconcealment: "[I]nception is not the inception of something other than what it itself is; equally, inception is not the inception of itself, as if what were being thought of were a producing and causing." To think beyng as inception puts emphasis on the emergent nature of the opening of the clearing in which beings can come to presence for someone. That is, the [End Page 549] word "inception" names the very opening up of the possibility to consider the truth of beyng, that is, to think the event. What is at stake is therefore the incipient nature of inception—the fact that grasping what the term means cannot be based on any one incipient thing, but on incipience (Anfängnis). There is a processual (or, to use Daniela Vallega-Neu's more Heideggerian term, poietic) aspect to the way Heidegger thinks the event, and incipience in many ways expresses this poietic nature because it both suggests that there is something that begins and unfolds, but also conceals what... (shrink)

Jung’s concept of the collective unconscious is grounded in the concept of archetype, which he derived from Neoplatonic philosophy. This term has penetrated into subsequent psychological and culturological concepts, becoming popular nowadays in the context of research on culture due to its connection with the symbol, myth, image. Most researchers of Jung’s work forget that this concept appeared in his texts relatively late, and at that time the psychiatrist had already been developing his thought for almost twenty years. He created (...) the concept of the collective unconscious and its main assumptions without this seemingly key concept. Others were used instead, i.e. the primary image, pre-image, imago, psychic dominant. The aim of the article is to show the differences in meaning between the term archetype and earlier concepts, to explain its relationship with the image, and to indicate the philosophical and anthropological grounds on which Jung based his psychoanalytic thought. (shrink)

Phenomenology of Time and Temporality in Husserl and Heidegger Since objective time cannot be presupposed in phenomenology, the question of the constitution and nature of time represents a central task of every phenomenological analysis. The purpose of this contribution is to offer a comparison of the phenomenological analyses of time and temporality in Edmund Husserl and Martin Heidegger and thereby to set out the fundamental differences of their approaches. In addition to the foundational lectures and texts On the Phenomenology of (...) the Consciousness of Internal Time (1893 – 1917), Husserl’s Bernau Manuscripts on time-consciousness (1917/18) and the late texts on temporal constitution (1929 – 1934), the C-Manuscripts, are considered. In the case of Heidegger, besides Being and Time and the lecture series The Basic Problems of Phenomenology from summer semester 1927, attention is focused primarily on the early lecture series and texts in which the development of his thinking becomes evident. Thereby it becomes clear that Heidegger’s question concerning the nature (Wesen) of time and history, with its point if departure from factical-historical life, from the outset moved in a different direction to that of Husserl. In conclusion, the principal differences of the two phenomenological approaches to time are drawn out and clarified in relation to the phenomenon of death. (shrink)

A phenomenological approach to the ontology of the will could be rendered along three positions: Firstly, the willing I is completely immanent in its experience, such that one can only will, and know that one wills, by reflecting on the actual experience of willing. Secondly, one could hold that the will, while being analyzable as a conscious phenomenon, is itself a real psychic force driving one’s motivations and actions without one necessarily being aware of it. The third position would argue (...) that the reality of the will is not exhausted by the way it is experienced, but that its real causes are not necessarily part of a complete phenomenological investigation. I discuss the phenomenology of the will of Alexander Pfänder, Moritz Geiger and Edmund Husserl along this realist-transcendentalist spectrum. My basic concern here is a critical examination of the phenomenological approach to an entity beyond experience which is responsible for the experienced volitions. I will proceed in three steps, based on the distinction of volitions into three parts. Firstly, I ask what antecedes a volition in order to determine its phenomenal and ontological causes. Secondly, the analysis of the apperception of willing clarifies in what sense an “I” is experienced as the real or phenomenal cause of its volition. Thirdly, the discussion of the realization of the volition will address the role that this “I” subsequently plays in the process of fulfilling its intent. The paper develops the ways in which the ontology of the “willing I” limits and shapes the conception of the intentional relation between willing and desiring consciousness and its contents. (shrink)

Recursivity and Contingency. By Hui Yuk.

This book represents the views of one of the greatest mathematicians of the twentieth century on the analogies between computing machines and the living human brain.

Written by two of the leading figures in the field, this is a lucid and systematic introduction to semantics as applied to transformational grammars of the ...

This paper explores whether MacIntyrean virtue ethics concepts are applicable in non-Western business contexts, specifically in SMEs in Taiwan, a country strongly influenced by the Confucian tradition. It also explores what differences exist between different polities in this respect, and specifically interprets observed differences between the Taiwanese study and previous studies conducted in Europe and Asia. Based on case study research, the findings support the generalizability of the MacIntyrean framework. Drawing on the institutional logics perspective and synthesizing this with MacIntyrean (...) concepts, the paper explains the differences between the studies largely by reference to the Confucian tradition operating at both the micro-level within firms and at the macro-level as a means of harmonizing the potentially competing institutional logics to which firms are subject. The recent weakening of this tradition, however, suggests that increased conflict may characterize the future. (shrink)

Open peer commentary on the target article “How and Why the Brain Lays the Foundations for a Conscious Self” by Martin V. Butz. Excerpt: In this commentary to Martin V. Butz’s target article I am especially concerned with his remarks about language (§33, §§71–79, §91) and modularity (§32, §41, §48, §81, §§94–98). In that context, I would like to bring into discussion my own work on computational models of self-monitoring (cf. Neumann 1998, 2004). In this work I explore the (...) idea of an anticipatory drive as a substantial control device for modelling high-level complex language processes such as selfmonitoring and adaptive language use. My work is grounded in computational linguistics and, as such, uses a mathematical and computational methodology. Nevertheless, it might provide some interesting aspects and perspectives for constructivism in general, and the model proposed in Butz’s article, in particular. (shrink)

Sounding Fragilities enacts a polyphony of writing on contemporary composition, music and performing arts in relation to music theatre. Co-edited by a theatre and performance scholar and by a composer and artistic researcher, this anthology considers its field of investigation through the lens of positionalities. Irene Lehmann and Pia Palme invite readers into intimate encounters with an artist's practice, feminist and queer perspectives, and personal explorations into aspects of musicology, theatre studies, technology and ecology. By presenting female* composers who (...) write with/through/about their own practice, Sounding Fragilities is a remarkable contribution to an interdisciplinary debate around the agency of artistic research. With this synthesis, the editors evaluate how moving beyond the binary of art and science reveals the rich yet fragile territories of artistic knowledge-production and literacy in music theatre. Sounding Fragilities: An Anthology brings together essays, discussions and interventions on contemporary music, dance and music theatre to offer a polyphony of new approaches to listening, watching, composing and performing. Artistic and academic researchers present reflections and insights into the fragilities of artistic materials, collaborations and the communities that build around live performances. Challenging the idea of isolated composers, choreographers, audience members and academic researchers, they stress instead the interconnectedness of these positions as indispensable elements of thriving performance and research. This feature of all live performance is envisaged by several of the book's contributors as linked to political, democratic thought and ecological or feminist thinking. (shrink)

SCHOFIELD I, TOLSON D and FLEMING V. Nursing Inquiry 2012; 19: 165–176 [Epub ahead of print]How nurses understand and care for older people with delirium in the acute hospital: a Critical Discourse AnalysisDelirium is a common presentation of deteriorating health in older people. It is potentially deleterious in terms of patient experience and clinical outcomes. Much of what is known about delirium is through positivist research, which forms the evidence base for disease‐based classification systems and clinical guidelines. There is little (...) systematic study of nurses’ day‐to‐day practice of nursing patients with delirium. The aim was to uncover the kinds of knowledge that informs nurses’ care and to explicate the basis of that knowledge. Critical Discourse Analysis is underpinned by the premise that powerful interests within society mediate how social practices are constructed. Links were made between the grammatical and lexical features of nurses’ language about care in interviews and naturalistic settings, and the healthcare context. Care focused on the continuous surveillance of patients with delirium by nurses themselves or vicariously through other patients, and containment. Nurses influenced by major discourses of risk reduction and safety, constructed patients with delirium as risk objects. The philosophy of person‐centred and dignified care advocated in nursing literature and government policy is an emerging discourse, though little evident in the data. The current dominant discourses on safety must give space to discourses of dignity and compassion. (shrink)

Recent attempts to explain why modesty should be considered a virtue have failed. A more adequate account is that modesty involves understanding how far one's accomplishments ought to be taken as definitive of one's value. Modest people communicate this self-understanding through behaviour motivated by the desire to ensure that their accomplishments do not cause pain to others. This virtuous mode of self-awareness involves recognizing that one is both defined by social standards of success and irreducible to these assessments. Modest agents (...) do not think themselves ‘better’ than others, but recognize that they rank higher on the particular social standard in question. They thus both avoid causing pain and serve as exemplars of virtuous self-responsibility. (shrink)

Known throughout East Asia as Mengzi, or "Master Meng," Mencius was a Chinese philosopher of the late Zhou dynasty, an instrumental figure in the spread of the Confucian tradition, and a brilliant illuminator of its ideas. Mencius was active during the Warring States Period, in which competing powers sought to control the declining Zhou empire. Like Confucius, Mencius journeyed to one feudal court after another, searching for a proper lord who could put his teachings into practice. Only a leader who (...) possessed the moral qualities of a true king could unify China, Mencius believed, and in his defense of Zhou rule and Confucian philosophy, he developed an innovative and highly nuanced approach to understanding politics, self-cultivation, and human nature, profoundly influencing the course of Confucian thought and East Asian culture. _Mencius_ is a record of the philosopher's conversations with warring lords, disciples, and adversaries of the Way, as well as a collection of pronouncements on government, human nature, and a variety of other philosophical and political subjects. Mencius is largely concerned with the motivations of human actors and their capacity for mutual respect. He builds on the Confucian idea of _ren_, or humaneness, and places it alongside the complementary principle of _yi_, or rightness, advancing a complex notion of what is right for certain individuals as they perform distinct roles in specific situations. Consequently, Mencius's impact was felt not only in the thought of the intellectual and social elite but also in the value and belief systems of all Chinese people. (shrink)