Arguments by Utpaladeva and Abhinavagupta for evidence of a Self that is one and the same as the Great Lord Śiva are interpreted. The views of these authors are clarified and the contradictory relationship between the limited individual subject and the recognition of the true Self is shown. With the help of Utpaladeva's distinction between "seeing" and "noticing," a further interpretation is attempted. Some remarks are made concerning practical meditation and the theoretical presuppositions of this way of thinking in (...) order to find starting points for a comparison with Western philosophy. (shrink)

0 0 1 152 943 Lewis & Clark College 21 2 1093 14.0 Normal 0 false false false EN-US JA X-NONE Regarding each philosophy as a variation of that of Spinoza , t his article compares the German Idealism of Schelling and Hegel with the Indian Ved ā nta of Śaṅkara and Rāmānuja, as well as Abhinavagupta’s Kaśmiri Śaivism. It argues that only Hegel’s philosophy does not fail. For Śaṅkara, Rāmānuja, Abhinavagupta, and Schelling, the experience of ultimate reality—Brahman (...) for Śaṅkara and Rāmānuja, Śiva for Abhinavagupta, the Absolute for Schelling—is self-authenticating and so excludes the possibility of error. However, there is also no possibility of truth as no criterion distinguishes truth from error when individuals make contradictory claims. By contrast, Hegel’s Geist is an extended mind that potentially encompasses the human community. Geist develops historically. Experience is conceptual and concepts must be socially recognized to be legitimate. Experience is fallible, for Hegel, and better accounts are obtained through mutual criticism. Although disagreement represents an impassible impasse for Śaṅkara, Rāmānuja , Abhinavagupta, and Schelling, it is the road forward for Hegel. (shrink)

Sigmund Freuds kritikere Frank J. Sulloway, Jeffrey M. Masson og Adolf Grünbaum og argumenterne mod deres kritik.

J.L. Schellenberg offers a path to a new kind of religious outlook. Reflection on our early stage in the evolutionary process leads to skepticism about religion, but also offers a new answer to the problem of faith and reason, and the possibility of a new, evolutionary form of religion.

J. L. Ackrill; VIII*—Aristotle's Definitions of Psuche, Proceedings of the Aristotelian Society, Volume 73, Issue 1, 1 June 1973, Pages 119–134, https://doi.org.

Originally published in Proceedings of the British Academy 60 (1974), 339-359.

Misconceptions about energy conservation abound due to the gap between physics and secondary school chemistry. This paper surveys this difference and its relevance to the 1690s–2010s Leibnizian argument that mind-body interaction is impossible due to conservation laws. Justifications for energy conservation are partly empirical, such as Joule’s paddle wheel experiment, and partly theoretical, such as Lagrange’s statement in 1811 that energy is conserved if the potential energy does not depend on time. In 1918 Noether generalized results like Lagrange’s and proved (...) a converse: symmetries imply conservation laws and vice versa. Conservation holds if and only if nature is uniform. The rise of field physics during the 1860s–1920s implied that energy is located in particular places and conservation is primordially local: energy cannot disappear in Cambridge and reappear in Lincoln instantaneously or later; neither can it simply disappear in Cambridge or simply appear in Lincoln. A global conservation law can be inferred in some circumstances. Einstein’s General Relativity, which stimulated Noether’s work, is another source of difficulty for conservation laws. As is too rarely realized, the theory admits conserved quantities due to symmetries of the Lagrangian, like other theories. Indeed General Relativity has more symmetries and hence more conserved energies. An argument akin to Leibniz’s finally gets some force. While the mathematics is too advanced for secondary school, the ideas that conservation is tied to uniformities of nature and that energy is in particular places, are accessible. Improved science teaching would serve the truth and enhance the social credibility of science. (shrink)

J. L. Ackrill; VIII*—Aristotle's Definitions of Psuche, Proceedings of the Aristotelian Society, Volume 73, Issue 1, 1 June 1973, Pages 119–134, https://doi.org.

When philosophers put forward claims for or against 'property', it is often unclear whether they are talking about the same thing that lawyers mean by 'property'. Likewise, when lawyers appeal to 'justice' in interpreting or criticizing legal rules we do not know if they have in mind something that philosophers would recognize as 'justice'. J. W. Harris here examines the legal and philosophical underpinnings of the concept of property and offers a new analytical framework for understanding property and justice.

With contributions by leading scholars in the field, this book is the first collection in the English language devoted to Baumgarten’s aesthetics.

Part I of this two-part paper provided a broad overview of clinical and experimental findings bearing on the neural correlates of conscious processes. It was argued that several neurocognitive models related to: orienting to the outer world, dream sleep, and the integration of sensory-motor representations, converge upon a core ‘conscious system’, dubbed the extended reticular-thalamic activating system . The functions of the ERTAS, which shares extensive projections with the cerebral cortex, are mostly ‘implicit’, in contrast to the explicit representation of (...) conscious content within the neocortex. Part II expands this ERTAS model to encompass: the generation of coherent patterns of EEG activation, the integration of distributed cortical processes into a stream of unified percepts , and selective attention, as well as links between the ERTAS and systems providing the neural substrates for episodic memory and volition. (shrink)

An interesting aspect of Ernest Sosa’s (2017) recent thinking is that enhanced performances (e.g., the performance of an athlete under the influence of a performance-enhancing drug) fall short of aptness, and this is because such enhanced performances do not issue from genuine competences on the part of the agent. In this paper, I explore in some detail the implications of such thinking in Sosa’s wider virtue epistemology, with a focus on cases of cognitive enhancement. A certain puzzle is then highlighted, (...) and the solution proposed draws from both the recent moral responsibility literature on guidance control (e.g., Fischer and Ravizza 1998; Fischer 2012) as well as from work on cognitive integration in the philosophy of mind and cognitive science (e.g., Clark and Chalmers 1998; Clark 2008; Pritchard 2010; Palermos 2014; Carter 2017). (shrink)

Clarendon Later Ancient Philosophers General Editors: Professor Jonathan Barnes, Balliol College, Oxford, and Professor A. A. Long, University of California, Berkeley This series, which is modelled on the familiar Clarendon Aristotle and Clarendon Plato Series, is designed to encourage philosophers and students of philosophy to explore the fertile terrain of later ancient philosophy. The texts will range in date from the first century BC to the fifth century AD, and they will cover all the parts and all the schools of (...) philosophy. Each volume will contain a substantial introduction, an English translation, and a critical commentary on the philosophical claims and arguments of the text. The translations will aim primarily at accuracy and fidelity; but they will also be readable and accompanied by notes on textual problems that affect the philosophical interpretation. No knowledge of Greek or Latin will be assumed. Galen's On the Therapeutic Method, written late in his life, represents the distillation in its most complete form of Galen's views on the nature, genesis, proper classification, and treatment of disease. It was one of the most widely read of all classical texts during the Middle Ages and the Renaissance, and formed the core of the medical curriculum until the seventeenth century. Although still deeply influential in the nineteenth century, it has been unjustly neglected in modern times. The work contains a fascinating collection of views on scientific terminology and taxonomy, the application of the logical methods of collection and division to science, the axiomatization of science, and the structure of causation. Consequently it is a key text in later Greek philosophy of science. R. J. Hankinson provides here the first translation into any modern language of the first two books, together with an introduction and a philosophical commentary. (shrink)

The language of phenomenology includes terms such as intentionality, phenom- enon, insight, analysis, sense, not to mention the key term of Edmund Husserl’s manifesto, “the things themselves” to return to . But what does the “things them- selves” properly mean? How come the term is replaced by the “findings” over time? And what are the findings for? The investigation begins by looking at the tricky legacy of the modern turn, trying to clarify ties to past masters, including Francis- co Suárez (...) and Augustine of Hippo . The former, because his influence goes beyond René Descartes reaching undoubtedly Franz Brentano and his students, as well as Martin Heidegger . The latter, because Augustine gives a personal component to the Greek inheritance, marked by the “inward turn .” However, it would not be possible to review the history of thought without the help offered by Jan Patočka's analyses . Patočka discloses the “care” of the Greek philosophers, Plato and Dem- ocritus among others, “for the soul”, we would say with Patočka for “being,” whose sense “does not leave us indifferent” as the leitmotiv of Ancient Philosophy . Nev- ertheless, in his lectures on Plato and Europe, Patočka points out that you must be careful not to confuse the phenomena of things, of existens, with the phenomena of being . Finally, Patočka’s legacy is found in the efforts to reconcile the life-feeling with the modern construction of reality, which means “a radical reconstruction of the naive and natural world of common sense .” In some ways, intentionality is to be revised . (shrink)

There is as yet no general agreement about exactly when Locke's Second Treatise of Government was written. Primarily as a result of Peter Laslett's arguments, the old assumption that it was written after the Revolution of 1688 has been abandoned, and it is almost universally agreed that both of the Two Treatises were written (apart from a small number of additions made in 1689) in the period between Locke's return to England from France at the end of April 1679 and (...) his departure for Holland in August 1683. An earliest possible date for the First Treatise can be established without difficulty. It cannot have been started before Filmer's Patriarcha was published in the winter of 1679-80, and probably not before Locke bought his own copy on 22 January 1680. Theories about the composition of the Second Treatise may therefore be divided into two classes: those which suppose, with Laslett, that it was begun in 1679, before Patriarcha was published, and therefore before Locke could have formed any intention of writing the First Treatise; and those which hold that it was not started until Locke had written at least the main part of the First. The second is of course the traditional view, and one that was taken for granted before Laslett's work; its most notable defender has been Richard Ashcraft, who has accepted Laslett's demolition of the 1689 dating, but has diverged from him in ascribing the Second Treatise to the period after the dissolution of the Oxford Parliament in March 1681. Ashcraft's criticisms of Laslett have been accepted by several recent writers, notably David Wootton, Mark Goldie and John Marshall, but they themselves have not agreed with each other or with Ashcraft in their positive claims. The whole question is therefore worth examining again. (shrink)

Ethical consumerism is the thesis that we should let our values determine our consumer purchases. We should purchase items that accord with our values and refrain from buying those that do not. The end goal, for ethical consumerism, is to transform the market through consumer demand. The arm of this movement associated with food choice embraces the slogan “Vote with Your Fork!” As in the more general movement, the idea is that we should let our values dictate our choices. In (...) this paper, I offer a critique of the Vote with Your Fork campaign (hereafter VWYF) that focuses on the agency of individuals. For VWYF to be effective, minimally, individuals must act _intentionally_ when making food choices. In the ideal case, individuals adopt and endorse the values implicit in VWYF and exhibit _autonomous agency_ when they purchase and consume food. The problem, though, is that a number of things can go wrong along the way. I argue that very few of us are in the position to exhibit autonomous agency with respect to our food choices. Because of this, VWYF could very well undermine its own goals. (shrink)

With an intellectual autobiography by Hans J. Morgenthau.

Transcranial Magnetic Stimulation is a technique that may aid researchers in their attempts to elucidate the underlying brain functions involved in consciousness. By employing TMS along with other neuroimaging methods and case studies, researchers may be aided in addressing their various hypotheses. Employing the ‘brain as mobile’ analogy, it may be possible to determine the individual contributions of single elements of the brain without upsetting the overall balance.