This book is animated by a shared conviction that philosophy of religion needs to change: thirteen new essays suggest why and how. The first part of the volume explores possible changes to the focus of the field. The second part focuses on the standpoint from which philosophers of religion should approach their field. In the first part are chapters on how an emphasis on faith distorts attempts to engage non-western religious ideas; on how philosophers from different traditions might collaborate on (...) common interests; on why the common presupposition of ultimacy leads to error; on how new religious movements feed a naturalistic philosophy of religion; on why a focus on belief and a focus on practice are both mistaken; on why philosophy's deep axiological concern should set much of the field's agenda; and on how the field might contribute to religious evolution. The second part includes a qualitative analysis of the standpoint of fifty-one philosophers of religion, and also addresses issues about humility needed in continental philosophy of religion; about the implausibility of claiming that one's own worldview is uniquely rational; about the Moorean approach to religious epistemology; about a Spinozan middle way between 'insider' and 'outsider' perspectives; and about the unorthodox lessons we could learn from scriptures like the book of Job if we could get past the confessional turn in recent philosophy of religion.The goal of the volume is to identify new paths for philosophers of religion that are distinct from those travelled by theologians and other scholars of religion. (shrink)

This chapter suggests that descriptive epidemiological studies like the Global Burden of Disease Study can usefully be divided into four tasks: describing individuals’ health states over time, assessing their health states under a range of counterfactual scenarios, summarizing the information collected, and then packaging it for presentation. The authors show that each of these tasks raises important and challenging ethical questions. They comment on some of the philosophical issues involved in measuring health states, attributing causes to health outcomes, choosing the (...) counterfactual against which to assess causes, aggregating and summarizing complex information across multiple domains, discounting, age-weighting, handling fetal deaths, measuring health inequalities, representing uncertainty, and assessing personal responsibility for health outcomes. (shrink)

Seit dem 2. nachchristlichen Jahrhundert werden die Schriften von Aristoteles kommentiert. Diese Ausgabe enthält griechische Kommentare zu seinem Werk vom 3. bis 8. Jahrhundert n. Chr., u. a. von Alexander von Aphrodiensias, Themistios, Joh. Philoponus, Simplicius in griechischer Sprache.

In Ontology, quality determines beings. The quality-quantity bipolarity reveals that a conceptual logical comprehension that can include negation must be a dialectical logic. Quality is a precise characteristic of something capable of augmentation or diminution while remaining identical through differences or quantitative changes. Thus, quality and in opposition quantity are inextricably linked, giving definition to each other, so constituting a logical bipolarity. The theory is that a magnitude G is never separated from secondary qualities α and β, and therefore, a (...) measure depends on a concrete quality Gα or Gβ, that is to say on one pole of a logical bi-pole. However, the particular number, the unit, that expresses the result of a measure is the quality G alone. Examples drawn from physical and chemical experiments illustrate these ideas and elaborate the structure of the concept of opposition between the secondary qualities α and β of a magnitude G. (shrink)

'The genocide in Rwanda showed us how terrible the consequences of inaction can be in the face of mass murder. But the conflict in Kosovo raised equally important questions about the consequences of action without international consensus and clear legal authority. On the one hand, is it legitimate for a regional organization to use force without a UN mandate? On the other, is it permissible to let gross and systematic violations of human rights, with grave humanitarian consequences, continue unchecked?'. This (...) book is a comprehensive, integrated discussion of 'the dilemma' of humanitarian intervention. Written by leading analysts of international politics, ethics, and law, it seeks, among other things, to identify strategies that may, if not resolve, at least reduce the current tension between human rights and state sovereignty. This volume is an invaluable contribution to the debate on all aspects of this vital global issue. (shrink)

Les principaux problèmes que Bultmann a posés au plan de l’exégèse historique des textes évangéliques étaient commandés par des positions théologiques et continuent pour ce motif à interroger les théologiens catholiques, qui parfois le rejettent dans le camp tantôt du scientisme tantôt du dogmatisme.Contre la théologie libérale des « vies de Jésus », il élève une double protestation, d’ordre christologique : il revendique le caractère historique de la foi chrétienne, et historique : il prend au sérieux la visée eschatologique de (...) la prédication de Jésus. Marquée en ses origines par un rationalisme dogmatique, l’exégèse historico-critique travaille à son tour la théologie, l’oblige à assumer sa propre historicité et à sortir ainsi de son propre positivisme dogmatique.Réservant – à juste titre – à la foi de dire le sens de la Croix, Bultmann semble séparer le fait et le sens et mettre l’historiographie et la théologie en rapport contradictoire de double vérité. Nous savons mieux aujourd’hui qu’il n’y a de faits qu’interprétés ; la foi atteint la vérité historique des faits, mais doit renoncer à demander de les établir « scientifiquement » à une historiographie censée « objectivement neutre ». En soutenant que le sens de la Croix relève d’une décision de foi, Bultmann nous rappelle utilement, ainsi que l’a reconnu R. Marlé, qu’on ne peut jamais évacuer le skandalon de la foi.The principal problems that Bultmann presented as regards the historical exegesis of evangelical texts were guided by theological positions and continued, for this reason, to question Catholic theologians, who sometimes put him in the camp of scientism and sometimes in that of dogmatism.Against the liberal theology of the “lives of Jesus”, he raised a double protest : of a christological nature and of a historical nature . Marked in its origins by dogmatic rationalism, historical-critical exegesis works in its turn on theology, obliges it to assume its own historicity and this to escape from its own dogmatic positivism.Allowing faith – and for good reason – to decide the meaning of the Cross, Bultmann seems to separate the fact and the meaning and to put historiography and theology in contradictory rapport of a double truth. We know better today that there are only interpreted facts ; faith attains the historical truth of facts, but must renounce the demand to establish them “scientifically” to a historiography believed to the “objectively neutral”. In holding that the meaning of the Cross depends on a decision of faith, Bultmann helpfully reminds us, as R. Marlé recognized, that one can never escape the skandalon of faith. (shrink)

In view of the heightened societal attention to the ethical aspects of business behaviour, there has been, in recent years, a great deal of discussion regarding individual and organisational factors influencing managerial decision making. The main focus of this paper is on understanding the attitudes of managers toward ethical dimension of their choices and judgments, as also the forces that pressurise, provide them with opportunities, or contribute to shaping their intentions, for ethical or unethical actions. Findings reported here are based (...) on a questionnaire-survey of 381 managers from 41 commercial organisations in Malaysia. (shrink)

Genealogía y lógica de la ratio imperial romana -- Racionalización ética judía y religión de salvación cristiana -- La revolución teológica de Pablo y sus consecuencias -- Teología política imperial y militancia cristiana -- La teología trinitaria y el destino de la teología imperial -- Hilario, Ambrosio y el camino del catolicismo en Occidente -- Mal y salvación: Augstín de Hipona.

The contributions in the first part Re-modelling logic of this volume take account of formal logic in the theory of rational argumentation.

Austin discusses the existence, origin, and resemblance of concepts, primarily by discussing the meaning of ‘concept’ and ‘universal’. He argues that, although sometimes it may not be harmful to talk about concepts, we neither understand the meaning of ‘concept’, nor the meaning of ‘acquiring and possessing concepts’, nor a view of concept resemblance as non-sensuous acquaintance or awareness, challenging philosophers who couch their theories in such terms to illuminating them first.

The spread of misinformation and fake news raises important problems for our society and for our democracy. From the January 6 attack on the U.S. Capitol to vaccine hesitancy, from suppressing voter turnout to peddling conspiracy theories, we know that these problems are real and need to be taken seriously. While misinformation is not a new problem for democracy, it can spread more quickly and easily because of new media’s design and popularity. Given these problems, it is encouraging that some (...) technology companies are taking steps to reduce the spread of misinformation and fake news on the platforms they manage. Despite this seemingly positive development, some scholars have criticized some interventions designed to combat the spread of misinformation and fake news as paternalistic. For example, a 2019 Facebook intervention called Click-Gap aimed to reduce the amount of low-quality content (including fake news and misinformation) that users see on their NewsFeed. Click-Gap has been criticized as an instance of epistemic paternalism because it was adopted (1) with the goal of improving the epistemic status of its users and (2) irrespective of what the company believed the wishes of its users to be. If interventions like Click-Gap are problematic because paternalistic, those of us interested in the ethics of technology would face a dilemma—either endorse technology companies treating their users paternalistically or endorse their failing to act to combat the spread of misinformation and fake news on their platforms. Both options seem to me to be problematic. While paternalism may sometimes be permissible, I think we should be very hesitant to endorse a paternalistic relationship between technology companies and their users. The relationship does not seem to bear the right sort of structure to one in which paternalism might be appropriate, if it ever is. The second option seems, if anything worse: surely technology companies should not stand by and change nothing about their platforms despite the spread of misinformation and fake news in those spaces. In this paper, I argue that Click-Gap and interventions like it are not paternalistic, contrary to the conclusion of other scholars. Further, I will argue that the focus on paternalism itself is actually a red herring here. While not just any intervention or strategy that purports to reduce fake news and misinformation is permissible, we should want technology companies to take user well-being seriously and be able to take that well-being as a direct reason for action. Their doing so is not paternalistic nor even morally problematic, and it should not be criticized as such. (shrink)

The Roman Inquisition against Heretical Depravity, also known as the Holy Office, established in 1542, and the Congregation of the Index of Prohibited Books, announced officially in 1572, undertook to protect Italy from ideas and practices that menaced the authority of the Roman Catholic Church in this world and the salvation of its members in the next. This grandiose public-health program required trained and dedicated thought police to receive and evaluate alarms from the public and, when business was bad, to (...) seek out sources of infection themselves. The resultant records of accusations, investigations, trials, condemnations, expurgations, and exceptions, if extant in its entirety, would go far to fill.. (shrink)

: I argue that for Aquinas philosophy is a necessary tool of theology and that philosophy is not changed by its theological context. Rather, the subalternation of disciplines results in a reciprocal relation between philosophy and theology. This is understood in terms of the distinction between what is better known in itself and what is better known to us. This view is defended by (1) reinterpreting Aquinas' use of the metaphor of the water of philosophy being transformed into the wine (...) of theology; and (2) his position that the theological use of philosophy is an instance of grace perfecting nature. (shrink)