Starting from the theological fragment of Protagoras , the paper explores the possible connections between sceptical views and theology in antiquity. I argue that some standard topics in late antique theological discourse, such as the method of negative theology, the philosophical problem of omnipotence, and the compatibility of human autonomy with divine omniscience stem from sceptical arguments, more particularly from those of Carneades. These sections discuss in detail evidence in passages of Sextus Empiricus, Cicero and of the pseudo-Aristotelian treatise De (...) Melisso, Xenophane, Gorgia. Finally, I point out how the late antique theories of intermediaries meant to explain the problem of Evil could have profited from the application of the sorites argument to theology by Carneades. (shrink)

Intercultural Pragmatics studies how language systems are used in social encounters between speakers who have different first languages and cultures, yet communicate in a common language. The field first emerged in the early 21st century, joining two seemingly antagonistic approaches to pragmatics research: the cognitive-philosophical approach, which considers intention as an a priori mental state of the speaker, and the sociocultural-interactional approach, which considers it as a post factum construct created by both speaker and hearer though conversation. Istvan Kecskes, an (...) early proponent of intercultural pragmatics, was among the first to propose merging the two to form the socio-cognitive approach now core to the field. In Intercultural Pragmatics, the first book on the subject, Kecskes establishes the foundations of the field, boldly combining the pragmatic view of cooperation with the cognitive view of egocentrism in order to incorporate emerging features of communication. He argues that people cooperate by generating and formulating intention that is relevant to the given actual situational context. At the same time, however, because of their egocentrism they activate the most salient information to their attention in the construction and comprehension of utterances. Within this approach, interlocutors are considered as social beings searching for meaning with individual minds embedded in a socio-cultural collectivity, and intention is a cooperation-directed practice that is governed by relevance which depends on actual situational experience.Intercultural pragmatics is a rapidly-growing field, and the only subfield of pragmatics to incorporate features of intercultural interaction into mainstream pragmatics. This volume offers both a valuable synthesis of current research and a new way to think about pragmatics. (shrink)

Completed in 1983, this work culminates nearly half a century of the late Alfred Tarski's foundational studies in logic, mathematics, and the philosophy of science. Written in collaboration with Steven Givant, the book appeals to a very broad audience, and requires only a familiarity with first-order logic. It is of great interest to logicians and mathematicians interested in the foundations of mathematics, but also to philosophers interested in logic, semantics, algebraic logic, or the methodology of the deductive sciences, and to (...) computer scientists interested in developing very simple computer languages rich enough for mathematical and scientific applications. The authors show that set theory and number theory can be developed within the framework of a new, different, and simple equational formalism, closely related to the formalism of the theory of relation algebras. There are no variables, quantifiers, or sentential connectives. Predicates are constructed from two atomic binary predicates (which denote the relations of identity and set-theoretic membership) by repeated applications of four operators that are analogues of the well-known operations of relative product, conversion, Boolean addition, and complementation. All mathematical statements are expressed as equations between predicates. There are ten logical axiom schemata and just one rule of inference: the one of replacing equals by equals, familiar from high school algebra. Though such a simple formalism may appear limited in its powers of expression and proof, this book proves quite the opposite. The authors show that it provides a framework for the formalization of practically all known systems of set theory, and hence for the development of all classical mathematics. The book contains numerous applications of the main results to diverse areas of foundational research: propositional logic; semantics; first-order logics with finitely many variables; definability and axiomatizability questions in set theory, Peano arithmetic, and real number theory; representation and decision problems in the theory of relation algebras; and decision problems in equational logic. (shrink)

Recenzio Kiraly V. Istvan Death and History c. konyverol.

The contributors to this volume examine the diverse roles played by moral virtues in the political writings of the Later Middle Ages. Medieval political thought has a long tradition of scholarship, and its ethical dimension has always received sustained attention. This volume specifically concentrates on the meaning and function of virtues in a political context, a theme which has thus far been neglected. The authors deal with Latin texts (occasionally in combination with vernacular ones) from the 13th to 15th centuries (...) that define, legitimize, or criticize secular rule by using catalogues of virtues, originating from ancient philosophy as well as Christian moral theology. The medieval texts under discussion are of French, German, English, Italian, and Spanish origin, and vary from educational treatises and historiography to moral theology and political philosophy. (shrink)

The main purpose of the paper is to criticize materialism in the philosophy of mind and to search for alternative approaches to the problems of mind, consciousness and body. According to the author, materialism does not present a satisfactory explanation of the mental life of human beings, because it fails to explain phenomena such as conscious experience, sleep, unconsciousness, death. These phenomena point to the fact that consciousness is not identical with the body and can be detached from it. The (...) author adopts the conclusion that the solution to the problem of consciousness is closely connected to the problem of identity of a human individual. A human being plays certain social roles, he or she possesses a body, he or she possesses a mind, but is not identical with them. In its essence, the human being is identical with consciousness. (shrink)

In this paper some parallelisms and differences are presented between two ancient theological traditions concerning their model of Christ by comparing two representative figures of both schools, namely Theodoret of Cyrus and Cyril of Alexandria. Since the Christology of the two authors could not be compared in detail within such a paper, the investigation resumes itself to the mode how they interpret the Lord’s Temptation by the devil in the wilderness. The works involved in the analysis include Theodoret’s treatise On (...) the incarnation written in 431 before the Council of Ephesus, the fragments of Cyril’s Commentary on Matthew as well as his Commentary on Luke. The doctrinal conclusion of this comparison is that the two traditions represented by these illustrious theologians—despite their conspicuous and undeniable differences— signify rather complementary than flatly opposing views and that the two ancient traditions have found their revival even in the sixteenth century, and continue to influence the theologians of our time. This is why the author considers Chalcedon as being a corridor rather than a narrow path or a tightrope-walking, where only one is able to go through. (shrink)

In Marxism, the material base of society is responsible for a number of structural restraints on the appearance, functioning, and evolution of the superstructure. At the same time, the superstructure, too, and especially ideology, exercises considerable influence on developments in the base, and in certain conditions can prove decisive in transforming the relations that constitute the base. While history is radically open ended and, therefore, nothing is absolutely certain, knowledge of such conditions is a necessary first step toward a socialist (...) reordering of society. (shrink)

The connections between hermeneutics and ontology cannot be restricted to the ontological (re)conception of understanding and interpretation. The ontological thematization of understanding and interpretation provided by Heidegger in Being and Time, is preceded by another, more original, and more comprehensive interrelation between hermeneutics and ontology. The former, the ontological thematization of understanding and interpretation may be seen to be, as it were, but a “derivative” case of this more primordial interdependence or fusion of ontology and hermeneutics which has always already (...) been operative or set into motion from the very first pages of the work in terms of a reciprocal dependence of the Being‐question (ontology) and a (vague and average) “understanding of Being” (hermeneutics). This chapter attempts to reconstruct and elaborate on the emergence of this twofold relation on Heidegger's path of thinking up to and inclusive of Being and Time. (shrink)

Hermeneutical Considerations on Heidegger’s Black Notebooks and on the Revisiting of his Path of Thinking (I). Starting with preliminary philological-hermeneutical considerations concerning the way Heidegger’s Black Notebooks can and should be dealt with, as well as concerning the question what tasks may be derived from them for future research, the paper attempts to discuss the Black Notebooks applying a variety of methods and multiple approaches. Themes that are discussed at more or less length include: Time factor and the formulation of (...) our task; explanation and understanding or the way a philosophical path should be approached and dealt with methodically (hermeneutically); the theme related to “Heidegger and anti-Semitism” and the question concerning individuality; prejudices from a hermeneutical perspective and the way to deal with them; relapses and their philosophical explanation; missing and increased sensibility; Heidegger and Hegel; equivocality and the dark side of the “formal indication”; Lukács, Scheler and the devil; Heidegger’s great being-historical treatises and their greatness; suggestions for a reconsideration of Heidegger’s way of thinking. -- One important hermeneutical claim brought to bear on the various discussions is this: just as it would be in-appropriate in our dealing with Heidegger’s texts to disregard Heidegger’s own self-interpretations, it would be no less inappropriate to consider those self-interpretations--which themselves call for interpretation--as telling us the sole and ultimate truth. (shrink)

Rankings of politicalparties are often used to map the multiple party preference of the electorate. This article shows how the obtained rankings may be analysed by means of the exploded logit-technique, which allows for testing both the difference between the rankings and the effect of either categorical or quantitative independent variables on the rankings. An analysis of the effect of age on the party preference rankings of the christian democratie electorate in the 1991 Belgian parliamentary election shows that the older (...) CVP-voters tend to rank the liberal and the socialist party equally, white the younger voters hesitate between the liberal and the green party. The younger CVP-voters are also significantly less averse of the far-right Vlaams Blok. (shrink)

The paper tries to grasp and acquire Karl Jaspers’s philosophical-mental horizons mainly with the terminological and methodological instruments of the musical – primarily symphonic – thematisation. Namely those typically jaspersian tensions and impulses, which in their connections to the Encompassing and to Existence are apparently far from them – turning back (and forth) to the oriental and western meta- physics of Sound and Light. While the “philosophical problems” elevated into themes, now start to inter- weave into spectacle (spectaculum) and – (...) along this – they open up as ciphers. Concomitantly they do not send us – western thinkers – beyond the World, but contrarily, they attach us to the communicative re- sponsibility towards the world, to ourselves respectively to others. (shrink)

István Mészáros; IX—Metaphor and Simile: Preliminary Notes to a Discussion of Norms and Values, Proceedings of the Aristotelian Society, Volume 67, Issue 1, 1 J.

The paper explicates and defends a direct realist view of episodic memory as pastperception, on the model of the more prominent direct realism about perception. First, a number of extant allegedly direct realist accounts are critically assessed, then the slogan that memory is past-perception is explained, defended against objections, and compared to extant rival views. Consequently, it is argued that direct realism about memory is a coherent and defensible view, and an attractive alternative to both the mainstream causal theories and (...) the post-causal and constructivist views. (shrink)

Review the Istvan Kiraly V.'s book: Death and History.

The act of animal killing affects the human psyche in manners that are culturally contingent. Throughout history, societal attitudes towards the taking of animal lives have mostly been based on deference and/or dominion. Postdomestic societies have evolved in fundamentally different ways. Meat production is abundant yet concealed, animals are categorized and stereotyped, and slaughter has become a highly disquieting activity. Increased awareness of postdomestic meat production systems raises a moral polemic and provokes disgust in some consumer segments. Overall, a heterogeneous (...) set of solutions has emerged to deal with the societal upset and cognitive dissonance caused by animal slaughter. This includes the so-called carnism approach, a rise in animal welfare programs, a market demand for reassuring narratives, a rehabilitation of the metier of farmers and butchers, crowd butchering, neo-ritualism and home slaughter, the biotechnological exploration of “cultured meat” and “pain-free meat”, entomophagy, “meatless meat”, and the increasing proliferation of vegan and vegetarian lifestyles. (shrink)

The present paper aims to shed light on the contribution of Richirian phenomenology to the problem of ipseity. To do so, I show how Marc Richir’s perspective can be situated in relation to the Husserlian issue of the transcendental genesis of the I, contrasting it with other positions elaborated in contemporary French philosophy (Henry and Levinas). I show that ipseity must be thought within the framework of a genetic phenomenology of the self in its facticity related to an archaic, unprethinkable (...) dimension of affectivity. However, the archaic self can never be conceived of independently of its institutions. I argue that in the framework of the Richirian architectonics one can distinguish three institutions of the self: the institution of the self-positing ego, the symbolic ins itution of narrative identity, and the imaginary institution of the imagery of the self. This coalescence of the archaic dimension and the institutions of the self alsomakes it possible to envisage a phenomenology of the ages of the self. (shrink)

Written in 1970 by a prominent Marxist philosopher and student of Georg Lukács, this book argues that alienation is the central idea in all of Karl Marx's work. To distinguish Marx's original concept from its use by other writers over the years, the topic is approached in three different ways. First, the origin of the idea of alienation is discussed along with an analysis of the way Marx structured it into a theory. Then alienation is explored beyond its political aspect, (...) as it has been used in economics, ontology, moral philosophy, and aesthetics. The contemporary usefulness of the term is covered in the last section of the book, which concludes that current debates about the individual in society and the role of education can be fruitfully discussed in terms of alienation. (shrink)

L’article livre l’édition d’un traité intitulé, d’après le plus ancien témoin, De origine virtutum et vitiorum. Conservé dans quatre manuscrits, il est probablement l’œuvre d’un religieux anglais dans les premières décennies du xiiie siècle. Il s’attache principalement à décrire l’interaction entre les puissances naturelles de l’âme humaine et les obligations morales des chrétiens. L’auteur manifeste son originalité par l’usage de classifications éloignées des traditions académiques. En dépit d’une forme scolaire, ce traité répond avant tout à des préoccupations pastorales.

Clark & Thornton are too hasty in their dismissal of uninformed learning; nonmonotonic processing units show considerable promise on type-2 tasks. I describe a simulation which succeeds on a “pure” type-2 problem. Another simulation challenges Clark & Thornton 's claims about the serendipitous nature of solutions to type-2 problems.

This edition of the Tractatus de maximo et minimo of Facinus de Ast from the sole surviving manuscript, Fribourg Cordeliers MS 26, is the first part of the edition of his philosophical works. Facinus read bk 1 of the Sentences in Paris in 1362/63, and his philosophical works most probably preceded his theological studies. The Tractatus palpably shows how widespread influence the Calculator enjoyed at this time in Italy and/or France.

In this paper I shall argue on Rortyan grounds that the two prima facie conflicting trends in contemporary philosophy, i.e. socialising and naturalising the mind should go hand in hand. First, I shall discuss socialising and naturalising tendencies as anti-sceptical strategies. Then I shall challenge both approaches and sketch out that they can be used together to solve some of their central problems. I shall recall how socially minded philosophers tend to ignore the non-social and argue that a naturalistic explanation (...) of the genesis of social practices is a suitable way for them to connect the social to the physical. Then I shall argue, in return, that naturalism could be supported by socio-historical approaches where two phenomena that are hard to naturalise are concerned: the first-person perspective on one hand, and normativity on the other. For these reasons, cooperation rather than ignorance and/or conflict between naturalists and socio-historicists would be desirable.My aim is not to develop an anti-Cartesian argument. That has been done by the authors I directly or indirectly refer to. Neither is my aim to show that naturalism or socio-historicism alone could not do the job. They probably could. My point is twofold, consisting of a descriptive and a normative claim: first, to demonstrate convergences between two recent, prima facie conflicting trends in recent history of philosophy ; and second, to argue that it is more efficient and more economical for these trends to cooperate because one can easily support the weaknesses of the other. Hence, my suggestion that naturalism and socio-historicism should act as allies in the face of their common enemy, rather than as one another’s enemies. (shrink)

"Cet ouvrage collectif présente le dialogue entre de jeunes chercheurs en phénoménologie et Alexander Schnell, phénoménologue contemporain ; à partir de son ouvrage paru en 2020, Le Clignotement de l'être. Il défend la vivacité de la phénoménologie transcendantale aujourd'hui, en tant que méthode philosophique qui interroge les secrets de la subjectivité et son rapport à la réalité, au fil conducteur des concepts d'intentionnalité, de réduction, de générativité, d'absolu, et d'histoire. La question directrice qui rassemble les contributions réunies ici est la (...) suivante : quand le phénoménologue effectue la réduction phénoménologique et fait l'expérience du transcendantal comme tel, à quelle réalité fait-il face?"--Page 4 of cover. (shrink)

In the ideology of capitalism, problems of standard of living and consumption are treated in isolation from the content of social relationships. An example of this is provided by the works of Galbraith, who speaks of the "affluent society," defined by the level and volume of consumption, as a higher level of social development. His interpretation - and it is shared by many bourgeois ideologists - does not deal with the question of on what the achievement of an abundance of (...) various goods and services, and hence abundance in consumption, is based. Left out of consideration is the fact that it is because of particular historical conditions that the capitalist states of our day have at their disposal a developed base in technology, while such a base is lacking over most of the globe, inasmuch as its creation is an as-yet uncompleted task in the so-called developing countries. If we were to judge the essence of social development without considering the concrete class structure of society and the vagaries of historical development, without analyzing the existing base in technology and science, etc., we would be unable to go beyond the bounds of very vague abstractions. (shrink)

My aim is to figure out whether Aristotle’s response to the argument for fatalism in De Interpretatione 9 is successful. By “response” here I mean not simply the reasons he offers to highlight why fatalism does not accord with how we conduct our lives, but also the solution he devises to block the argument he provides for it. Achieving my aim hence demands that I figure out what exactly is the argument for fatalism he voices, what exactly is his solution, (...) whether his solution is coherent, and whether it does indeed succeed. I find that the argument is essentially bivalence plus that the truth of a proposition stating that an event will happen in the future entails that this event will necessarily happen, that Aristotle’s solution is to restrict bivalence when it comes to propositions about contingent future events, that this solution is coherent, and that while it does not rule out the possibility of fatalism, it does succeed in blocking the argument for fatalism offered within chapter 9. (shrink)

The book aims to serve as a theoretical framework for the socio-cognitive approach (SCA) that is an alternative to the two main lines of pragmatics research: linguistic-philosophical pragmatics and sociocultural-interactional pragmatics. SCA broadens the scope of the field with an intent to incorporate not only L1 communication but also intercultural communication, and communication in a second language. The author integrates the pragmatic view of cooperation and the cognitive view of egocentrism and emphasizes that both cooperation and egocentrism are manifested in (...) all phases of communication, albeit to varying extents. SCA places equal importance on the social and cognitive individual factors in pragmatics. The author claims that while (social) cooperation is an intention-directed practice that is governed by relevance, (individual) egocentrism is an attention-oriented trait dominated by salience. The book serves as a theoretical guide for researchers and students who would like to understand how we need to change first language-based theories to make sense of what happens not only in L1 but also in intercultural and multi-lingual interactions. (shrink)