Kleine Schriften, written by the eminent German scholar of Islamic Studies Josef van Ess, is a unique collection of Van Ess' widely scattered short writings, journal articles, encyclopaedia entries, (autobiographical) essays, reviews and lectures, in (mainly) German, English and French, some of which are published here for the first time. It includes a full bibliography of the author's work, in addition to two indexes of classical authors and works, which aim to make accessible the remarkable riches that these Kleine (...) Schriften have to offer. The three-volume collection, carefully selected by the author himself, offers over 150 texts organized primarily along Van Ess' own biography and the history of the discipline. It is divided into twelve parts, beginning with Tübingen where his career began in 1968, and ending with Retrospects and Postscripts for the future, with the thematic complexes Islam and its first options and Muʿtazila as centre pieces. All parts are introduced by brief accounts of the historical context in which each of the assembled texts was written and which course subsequent scholarship may have taken. (shrink)

Der Band versammelt Beiträge renommierter Vertreter unterschiedlicher Disziplinen zu der Frage, ob wir tatsächlich einen Zugang zur Wirklichkeit haben oder lediglich von unseren eigenen Konstruktionen der Wirklichkeit umgeben sind. In der Debatte kommt der Sprache eine zentrale Rolle zu. Konstruktivistische Positionen gehen davon aus, dass unsere Wörter und Sätze nie die Dinge an sich bezeichnen, sondern dies immer aus einer bestimmten Perspektive tun. Einer ‚Wirklichkeit an sich‘ nachzujagen, ist zwecklos, als wichtig gilt das Aufzeigen der Perspektiven. Nicht selten geschieht das (...) in aufklärerischer Absicht, wenn etwa Formulierungen wie die von der „Größe eines Volkes“, der „historischen Bestimmung einer Nation“ oder der „Natur des Geschlechts“ kritisch hinterfragt werden. Diesen Versuchen, die Wirklichkeit als interessengeleitet konstruierte auszuweisen, wird mit dem Argument begegnet, der Akt der Aufklärung diene letztlich nur dazu, die jeweils eigene Position als die ‚eigentlich richtige‘ durchzusetzen. Außerdem widerspreche die Annahme eines umfassenden Konstruiertseins unserer Wirklichkeitsbilder jeder Alltagserfahrung von der Präsenz und Widerständigkeit der Welt. An diesem Punkt der Kontroverse setzt der vorliegende Band an. Andreas Gardt : Wort und Welt. Konstruktivismus und Realismus in der Sprachtheorie Markus Gabriel : Der Neue Realismus zwischen Konstruktion und Wirklichkeit John R. Searle : The Philosophy of Perception and the Bad Argument Bernhard Pörksen : Der Blick des Kritikers. Die Debatte über den Konstruktivismus in der deutschsprachigen Kommunikationswissenschaft – ein Beispiel für die Auseinandersetzung zwischen realistischen und relativistischen Wissenschaftlern Siegfried J. Schmidt : Wie wirklich ist die Wirklichkeit? Heinz Bude : Realitäten in der Wirklichkeit Paul Kirchhof : Rechtssprache zwischen Ideal und Wirklichkeit Paul-Gerhard Klumbies : Gott – bewusst gemacht oder bewusstgemacht? Eine theologische Rückmeldung zu Konstruktivismus und Neuem Realismus Wolf-Andreas Liebert : Können wir mit Engeln sprechen? Über die eigenartige Wirklichkeit der Verständigung im Religiösen Gerhard Roth : Wahrnehmung und Erkenntnis: Grundzüge einer neurobiologisch fundierten Erkenntnistheorie Thomas Fuchs : Die gemeinsame Wahrnehmung der Wirklichkeit. Skizze eines enaktiven Realismus Alexander Ziem/Björn Fritsche : Von der Sprache zur Wirklichkeit: Die konstruktivistische Perspektive der Kognitiven Linguistik Max Düsterhöft/Robert Jacob/Marco Lehmann-Waffenschmidt : Konstruiert oder real? Die konstruierte Alltagswirklichkeit des Geldes Ludwig Jäger : „Outthereness". Über das Problem des Wirklichkeitsbezugs von Zeichen Matthias Attig : Begriffsrealismus als sprachwissenschaftliches Problem. Überlegungen zur kategorialen Eigenart von Termini Josef Klein : ‚Betrachten der Wirklichkeit‘ und politisches Framing. Am Beispiel der CDU-Wahlkampagne 2013 Ekkehard Felder : Wahrheit und Wissen zwischen Wirklichkeit und Konstruktion: Freiheiten und Zwänge beim sprachlichen Handeln. (shrink)

Advancements in novel neurotechnologies, such as brain computer interfaces and neuromodulatory devices such as deep brain stimulators, will have profound implications for society and human rights. While these technologies are improving the diagnosis and treatment of mental and neurological diseases, they can also alter individual agency and estrange those using neurotechnologies from their sense of self, challenging basic notions of what it means to be human. As an international coalition of interdisciplinary scholars and practitioners, we examine these challenges and make (...) recommendations to mitigate negative consequences that could arise from the unregulated development or application of novel neurotechnologies. We explore potential ethical challenges in four key areas: identity and agency, privacy, bias, and enhancement. To address them, we propose democratic and inclusive summits to establish globally-coordinated ethical and societal guidelines for neurotechnology development and application, new measures, including “Neurorights,” for data privacy, security, and consent to empower neurotechnology users’ control over their data, new methods of identifying and preventing bias, and the adoption of public guidelines for safe and equitable distribution of neurotechnological devices. (shrink)

Contents/Inhalt: Preface. Vorwort. Abbreviations/Siglen. I. JASPERS ON WORLD PHILOSOPHY AND WORLD HISTORY OF PHILOSOPHY/JASPERS ÜBER WELT-PHILOSOPHIE UND WELTGESCHICHTE DER PHILOSOPHIE. Nekrolog von Karl Jaspers selbst verfaßt. Obituary by Karl Jaspers himself. Karl JASPERS: Weltgeschichte der Philosophie - Zweites Buch: Geschichte der Gehalte: Einleitung. Karl JASPERS: World History of Philosophy - Second Volume: History of the Substantive Contents of Philosophic Thought. Introduction. II. INTRODUCTION/EINLEITUNG. Leonard H. EHRLICH: Opening Remarks. Introduction of Jeanne Hersch, Honorary President of the Conference. Jeanne HERSCH: Von der (...) Wirkung einer "philosophia negativa". III. LEGACY AND TASK. VERMÄCHTNIS UND AUFGABE. Leonard H. EHRLICH: Ausblick: Vernunft, Geist, Geschichte. Sawako HANYU: the Concept of the "Encompassing" in World Philosophy. Andreas RINOFNER: Periechontologie und Weltgeschichte der Philosophie. Systematische Bemerkungen zu einem aufschlußreichen Verhältnis. Richard WISSER: Projekt und Vision einer "Weltgeschichte der Philosophie" und "Weltphilosophie" als Folgen der "Grundverfassung" von Karl Jaspers. IV. DIMENSIONS OF COMMUNICATION/RÄUME DER KOMMUNIKATION. Andreas CESANA: Grenzen der Rationalität und Kommunikation. Brenio ONETTO-BÄCHLER: Existentielle Kommunikation bei Jaspers. Czes_awa PIECUCH: Es ist gleichgültig, wer die Wahrheit ausspricht. Über die Uneigennützigkeit der existentiellen Kommunikation. Oswald O. SCHRAG: Existence, Existenz, and Social Organization. Vladimir KATASONOV: The Gadfly, Stinging the Sluggish Horse: The Socratic Mission of Jaspers's Philosophy. V. COMMUNICATIVE WORLD HISTORY OF PHILOSOPHY/KOMMUNIKATIVE WELTGESCHICHTE DER PHILOSOPHIE. Albrecht KIEL: Die Weisen des Umgreifenden, die der Mensch ist: Wege zu Jaspers' Periechontologie. Maria Luisa BASSO: K. Jaspers - N. Berdiaeff: une confrontation entre deux philosophies de l'histoire. Convergence et divergence d'affirmations. Inigo BOCKEN: Kommunikation und Mutmaßung. Versuch eines Vergleichs zwischen Jaspers' Idee einer Philosophie der Kommunikation und Nikolaus von Kues' Kunst der Mutmaßungen. Boles_aw ANDRZEJEWSKI: Jaspers' Stellung zur Romantik im Lichte seiner Sprachphilosophie. Endre KISS: Karl Jaspers' Auslegung Nietzsches als eines Metaphysikers der Immanenz. Danièle MOYAL-SHARROCK: Genie et Folie selon Jaspers. Milan UZELAC: The World and Existence. Pablo LÓPEZ-LÓPEZ: Das Studium der Philosophie als Studium der Weltgeschichte der Philosophie. VI. COMMUNICATIVE WORLD PHILOSOPHY: EAST AND WEST/KOMMUNIKATIVE WELTPHILOSOPHIE: OST UND WEST. Wonjae LEE: Karl Jaspers und das Weltproblem des interreligiösen Dialogs. Silvia MARZANO: Comunicazione mondiale, kantismo e frattura dell'essere in Karl Jaspers. Una "terza via" fra Occidente e Oriente? Indu SARIN: Jaspers's Quest for Existential Communication. Mohammed MARUF: Jaspers and Iqbal on Self, Freedom and Communication. Subhadr PANYADEEP: Ich und Nicht-Ich bei Jaspers und im Buddhismus. Kazuteru FUKUI: Das Wesen des Buddhismus und Jaspers' Philosophie. Yukio MASUBUCHI: Jaspers und Nishida. Eine Theorie des "Topos" in der Lehre von der Kommunikation. Hans SANER: Weltphilosophie und Globalkultur im interkulturellen Vergleich mit den Konzepten "Weltmusik" und "Weltkunst". Gerhard RAUCHE: The Paradox of " Das Scheitern " as a World Formula. VII. COMMUNICATIVE WORLD PHILOSOPHY: FREEDOM AND TOLERANCE/KOMMUNIKATIVE WELTPHILOSOPHIE: FREIHEIT UND TOLERANZ. Anna MASÓ-MONCLÚS: Libertad y autoridad en Hannah Arendt y Karl Jaspers. Otmar KLEIN: "Weltverabsolutierung" und Verantwortungsverlust. Kurt SALAMUN: Grenzen der Toleranz. Zum Offenheits- und Toleranzparadigma in der Philosophie von Karl Jaspers. Giorgio PENZO: Politik als Ethos und das Problem der Freiheit bei Jaspers. Gerhard KNAUSS: Von der Weimarer Republik zur Weltpolitik. Wandlungen in Jaspers' Auffassung und Wertung der Politik von der Heidelberger Frühschrift "Die geistige Situation der Zeit" bis zu den Basler Spätschriften. Hermann-Josef SEIDENECK: Freiheit und Wiedervereinigung auf dem Prüfstand. Prognose und Ergebnis unter dem Blickwinkel von existentieller Kommunikation im Welthorizont. Appendix/Anhang. (shrink)

Given the recent interest in the subjective or phenomenal dimension of consciousness it is no wonder that many authors have once more started to speak of the need for pheno- menological considerations. Often however the term ‘phenomenology’ is being used simply as a synonym for ‘folk psychology', and in our article we argue that it would be far more fruitful to turn to the argumentation to be found within the continental tradition inaugurated by Husserl. In order to exemplify this claim, (...) we criticize Rosenthal's higher-order thought theory as well as Strawson's recent contribution in this journal, and argue that a phenomenological analysis of the nature of self-awareness can provide us with a more sophisticated and accurate model for understanding both phenomenal consciousness and the notion of self. (shrink)

Pains are subject to obvious, well-documented, and striking top-down influences. This is in stark contrast to visual perception, where the debate over cognitive penetrability tends to revolve around fairly subtle experimental effects. Several authors have recently taken up the question of whether top-down effects on pain count as cognitive penetrability, and what that might show us about traditional debates. I review some of the known mechanisms for top-down modulation of pain, and suggest that it reveals an issue with a relatively (...) neglected part of the cognitive penetrability literature. Much of the debate inherits Pylyshyn’s stark contrast between transducers and cognition proper. His distinction grew out of his running fight with Gibson, and is far too strong to be defensible. I suggest that we might therefore view top-down influences on pain as a species of transducer calibration. This provides a novel but principled way to distinguish between several varieties of top-down effect according to their architectural features. (shrink)

We propose that typical schizophrenic delusions develop on the background of preexisting anomalies of self-experience. We argue that disorders of the Self represent the experiential core clinical phenomena of schizophrenia, as was already suggested by the founders of the concept of schizophrenia and elaborated in the phenomenological psychiatric tradition. The article provides detailed descriptions of the pre-psychotic or schizotypal anomalies of self-experience, often illustrated through clinical vignettes. We argue that delusional transformation in the evolution of schizophrenic psychosis reflects a global (...) reorganization of consciousness and existential reorientation, both of which radiate from a fundamental alteration of the Self. We critically address the contemporary cognitive approaches to delusion formation, often finding them inconsistent with the clinical features of schizophrenia or implausible from a phenomenological point of view. (shrink)

Ignacio Ellacuría reconstructs three aspects of Karl Rahner’s metaphysics and fundamental theology for a Latin American context. First, Ellacuría reframes Rahner’s focus on the metaphysics of being, arguing instead that historical reality is the proper object of a truly Latin American theology and philosophy. Second, Ellacuria builds upon and diverges from aspects of Rahner’s use of the hylomorphic theory and the role of the agent intellect in his theory of knowing, using Xavier Zubiri’s analysis of the role of sentient intelligence (...) in order to reconstruct Rahner’s theological epistemology. And third, Ellacuría appropriates and reframes Rahner’s supernatural existential, situating it within the larger horizon of historical reality, which he says the tradition asserts has been transformed by grace. (shrink)

In this article, we describe four theoretical and methodological problems that have impeded implicit attitude research and the popular understanding of its findings. The problems all revolve around assumptions made about the relationships among measures, constructs, cognitive processes, and features of processing. These assumptions have confused our understandings of exactly what we are measuring, the processes that produce implicit evaluations, the meaning of differences in implicit evaluations across people and contexts, the meaning of changes in implicit evaluations in response to (...) intervention, and how implicit evaluations predict behavior. We describe formal modeling as one means to address these problems, and provide illustrative examples. Clarifying these issues has important implications for our understanding of who has particular implicit evaluations and why, when those evaluations are likely to be particularly problematic, how we might best try to change them, and what interventions are best suited to minimize the effects of implicit evaluations on behavior. (shrink)

We use mental files to present an analysis of children's developing understanding of identity in alternative naming tasks and belief. The core assumption is that younger children below the age of about 4 years create different files for an object depending on how the object is individuated. They can anchor them to the same object, hence think of the same object whether they think of it as a rabbit or as an animal. However, the claim is, they cannot yet link (...) their files to one another to represent that they have the same referent. Without linking the information contained in one file is not available in the other file. Hence, when thinking of the object as a rabbit the information that it is also an animal is not available. For representing a person's belief about an object a vicarious file contains what the person believes about the object. To capture that the belief is about that object the vicarious file has to be linked to the regular file, which by assumption children younger than 4 years cannot do. This assumption can therefore explain why problems with alternative naming and understanding false beliefs are overcome at the same age. (shrink)

This paper focuses on the Enkratic principle of rationality, according to which rationality requires that if an agent sincerely and with conviction believes she ought to X, then X-ing is a goal in her plan. We analyze the logical structure of Enkrasia and its implications for deontic logic. To do so, we elaborate on the distinction between basic and derived oughts, and provide a multi-modal neighborhood logic with three characteristic operators: a non-normal operator for basic oughts, a non-normal operator for (...) goals in plans, and a normal operator for derived oughts. We prove two completeness theorems for the resulting logic, and provide a dynamic extension of the logic by means of product updates. We illustrate how this setting informs deontic logic by considering issues related to the filtering of inconsistent oughts, the restricted validity of deontic closure, and the stability of oughts and goals under dynamics. (shrink)

This essay reviews the place and role of Public Service Media (PSM) in promoting social justice in the changing digital media landscape through the ethos of diversity. Media diversity – the value and practice of including varied viewpoints, social groups, voices, and channels or outlets in media – has long been a declared pillar of PSM organizations worldwide. However, current changes in the digital media landscape and the growing extension of PSM organizations to digital platforms require re-reading the premise of (...) promoting media diversity as a tool for social justice. This essay identifies a paradox. On one hand, online media appear to accommodate a greater range of diverse voices and players, particularly in the PSM ecosystem. At the same time, these very same online spaces jeopardize diversity, as the increasing practices of personalization, algorithmic curation, and platformization often reduce diversity of representations, voices, and exposure to content, thereby hindering opportunities for social justice and equality. This essay shines a spotlight on this nexus of conflicting mechanisms. The essay begins with in-depth definitions of the two somewhat convoluted terms diversity and social justice. This section includes a review of global perspectives on PSM organizations, and the long-standing value of diversity promoted through them for decades. We then review the impact and changes identified in PSM platforms worldwide in light of the digital turn in the media field. This is followed by an in-depth discussion of the inherent tension between mechanisms that promote and hinder diversity online. Throughout this discussion, we raise questions about the practical dimensions of using online media to promote social justice through diversity. It provides a useful starting point for considering the intersection of Public Service Media, online platforms, diversity, and social justice. Thus, the essay will serve academic scholars studying social justice on a conceptual level as well as practitioners and stakeholders in the media industry at large, and PSM in particular, seeking to practically promote social justice. (shrink)

Hegels Denken ist keineswegs von bloß historischem Interesse, sondern erweist sich stets von neuem als gegenwartsrelativ systematisch faszinierend. Dies gilt in besonderem Maße für jenes Werk, das für gründlichstes und systematisch anspruchsvollstes Denken unserer Tradition steht: die "Wissenschaft der Logik". Diese Logik ist keine weltlose, sondern schlechthin überall, wo wir auch leben und hinblicken, ist sie ausgebreitet wirklich und gegenständlich - in organischen Bildungen, Gefühlen, Meinungen, Institutionen, Kunstwerken, religiösen Formen, bis hin zu Konstrukten und Zahlen. Alles Natürliche und Geistige ist (...) eine realphilosophisch zu fassende Wirklichkeitsweise von Logischem. Dieser nachzuspüren wird in den Beiträgen dieses Bandes unternommen. Beiträge von Johannes Berchtold, Leo Dorner, Max Gottschlich, Friedrich Grimmlinger, Leo Hemetsberger, Thomas Sören Hoffmann, Heimo Hofmeister, Michael Höfler, Hans-Dieter Klein, Wilhelm Lütterfelds, Wolfgang Pesendorfer, Urs Richli, Josef Simon, Michael Wladika, Kurt Walter Zeidler. (shrink)

In her re-analysis of the evidence presented in Klein and Nichols (2012) to support their argument that patient R.B. temporarily lost possessory custody of consciously apprehended objects (in this case, objects that normally would be non-inferentially taken as episodic memory), Professor Roache concludes Klein and Nichols's claims are untenable. I argue that Professor Roache is incorrect in her re-interpretation, and that this is due, in part, to lack of sufficient familiarity with psychological theory on memory as well as (...) clinical literature on felt loss of ownership of one’s intentional objects. (shrink)

Novel neurotechnologies, like deep brain stimulation and brain‐computer interface, offer great hope for treating, curing, and preventing disease, but raise important questions about effects these devices may have on human identity, authenticity, and autonomy. After briefly assessing recent narrative work in these areas, we show that agency is a phenomenon key to all three goods and highlight the ways in which neural devices can help to draw attention to the relational nature of our agency. Drawing on insights from disability theory, (...) we argue that neural devices provide a kind of agential assistance, similar to that provided by caregivers, family, and others. As such, users and devices participate in a kind of co‐agency. We conclude by suggesting the need for developing relational agency‐competencies—skills for reflecting on the influence of devices on agency, for adapting to novel circumstances ushered in by devices, and for incorporating the feedback of loved ones and others about device effects on agency. (shrink)

Ist der menschliche Intellekt materiell? Oder können wir mit Verweis auf seine intentionalen Tätigkeiten wie allgemeine Erkenntnis oder Selbsterkenntnis zeigen, dass er immateriell ist? Besteht also ein Zusammenhang zwischen Intentionalität und Immaterialität? Mit Philosophie des Geistes im Spätmittelalter bietet Martin Klein eine umfassende Darstellung der Philosophie des Geistes von Johannes Buridan im Zusammenhang seiner Erkenntnistheorie, Metaphysik und Naturphilosophie. Vor dem Hintergrund neuester Editionen wird Buridan im Kontext der spätmittelalterlichen Debatte über die Natur des menschlichen Intellekts und seine kognitiven Vermögen (...) prätsentiert. In this volume, Martin Klein offers a comprehensive account of John Buridan's philosophy of mind in the context of the late medieval debate about the nature of the human intellect and how this influences its cognitive functioning. (shrink)

The discussion of whether people understand themselves and others by using theories of behaviour (theory theory) or by simulating mental states (simulation theory) lacks conclusive empirical evidence. Nichols et al. (1996) have proposed the Langer effect (Langer, 1975) as a critical test. From people's inability accurately to predict the difference in the subjective value of lottery tickets in choice and no‐choice conditions, they argued that people do not simulate behaviour in such situations. In a series of four experiments, we consistently (...) failed to replicate the original difference between choice and no‐choice under the conditions used by Nichols et al. We conclude that the replicability of the effect depends on an unknown combination of factors. As long as the target effect is not better understood and under better experimental control, it is difficult to use it as a yardstick against which the accuracy of simulation can be assessed. (shrink)

"The book closes with Pieper's thoughts on the permanent philosophical and theological significance of scholasticism and the Middle Ages. Once again, wearing his learning lightly, writing with a clarity that delights, Josef Pieper has taken the field from stuffier and more extended accounts."--BOOK JACKET.

A method is presented for deciding whether correct predictions about other people are based on simulation or theory use. The differentiating power of this method was assessed with cognitive estimation biases (e.g. estimating the area of Brazil) in two variations. Experiments 1 and 2 operated with the influence of response scales of different length. Experiment 3 used the difference between free estimates that tended to be far off the true value and estimates constrained by an appropriate response scale, where estimates (...) became greatly more realistic. The critical question is how well observer subjects can predict these target biases under two different presentation conditions. Response scale biases (Experiments 1 and 2) were more strongly predicted when observer subjects were presented with the two scales juxtaposed, than when responses for each scale were given independently. This speaks for the use of a theory, since simulation should, if there is any difference at all, be made more difficult by the juxtaposition of conditions. The difference between free and constrained estimations (Experiment 3) was more strongly predicted under independent than under juxtaposed presentation. This speaks for the use of simulation since use of a theory should, if anything, be helped by juxtaposition of problems since it helps highlight the theoretically relevant factor. Results are discussed in view of recent proposals about when simulation is likely to be used, i.e. for belief fixation but not action prediction (Stich and Nichols, 1995b), for content fixation (Heal, 1996a), and for rational effects only (Heal, 1996b). (shrink)

We establish completeness and the finite model property for logics featuring the pooling modalities that were introduced in Van De Putte and Klein. The definition of our canonical models combines standard techniques with a so-called “puzzle piece construction”, which we first illustrate informally. After that, we apply it to the weakest classical logics with pooling modalities and investigate the technique’s potential for the axiomatization of stronger logics, obtained by imposing well-known frame conditions on the models.

James developed an evolutionary objection to epiphenomenalism that is still discussed today. Epiphenomenalists have offered responses that do not grasp its full depth. I thus offer a new reading and assessment of James’s objection. Our life-essential, phenomenal pleasures and pains have three features that suggest that they were shaped by selection, according to James: they are natively patterned, those patterns are systematically linked with antecedent brain states, and the patterns are “universal” among humans. If epiphenomenalism were true, phenomenal patterns could (...) not have been selected (because epiphenomenalism precludes phenomenal consciousness affecting reproductive success). So epiphenomenalism is likely false. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:PLATO'S PARMENIDES AND ST. THOMAS'S ANALYSIS OF GOD AS ONE AND TRINITY SHERWIN KLEIN Fairleigh Dickinson University Hackensack, New Jersey IN HIS CRITICISM of the Neopfatonic interpretation of the Parmenides, Cornford says, "The fanguage throughout is as dry and prosaic as a textbook on algebra; there is little here to suggest that the One has any religious significance as there is in the other case to suggest that (...) x, y, and z are a trinity of unknown gods." 1 I agree with Cornfo11d that the Neopl1 atoniJc interpreta.tion is very speculative and seriously flawed. Nonethe1ess, the "negative theology" these interpreters attribute to Plato is instruic1tive. More than this, it can be shown that opinions like Cornford's are, to say the least, unimaginative. I intend to est1 ablish, in the first and main part of this artide, the logical agreement between the PJatonic and Thomistic analyses of an absoJuteiy simple unity. The argument at Parmenides 137b-142a, Blato's analysis of the absoluteJy one, prov ]des a basis for determining what God, as an absolutdy simple unity, is not. By applying this 'argument in the Parmenides to St. Thomas's discussion of God as one, I shaill show that what appears to be " as dry and prosai:c as a textbook on algebra " has, contrary to Cornfo11d, " religious significance." In the second part of this article, I shall use the arguments at Parmenides 157b-159b and 159b-160b to determine what can 1 Plato and Parmenides: Parmenides' Way of Truth and Plato's Parmenides, trans. with introduction and commentary by Francis MacDonald Cornford (London: Routledge and Kegan Paul, 1939), p. 131. 229 230 SHERWIN KLEIN be predicated of God, if St. Thomas's analysis of the Trinity is to aoco:rd with the articles of faith (God as an abso1utely simple unity as weU as a Trinity). Once again, we shall see the ":religious significance" of Plato's analysis and the irony of Cornfo11d's suggestion about the meaninglessness of applying Plato's analysis to " a trinity of unknown gods." I We should first he clear about how St. Thomas uses the term "one" as applied to God. In Q. n, A. 1 of the Prima Pars (The Unity of God),2 he distinguishes between one as "the negation of division" and one as "the principle of number." The first sense, which he calls the transcendental sense, applies to God; in this sense the one is opposed to the many as the undivided is :to the divided. Human beings cannot know what God is, but we can determine what God is not, e.g., not-many, the transcendental sense of being absolutely simple. (The human intdlect can only know the composite or tha,t which pertains to the composite; it cannot know that which is abso1ut ~ly sample or undivided.) St. Thomas says, "He is supremely undivided inasmuch as He is divided neither actually nor potentially by any mode of division; since He is altogether simple." 3 If we :compare the analysis of God as absolutely one or simple with the first hypothesis of the one in the Parmen~des, i.e., if the one is one, what can be predicated of it, then we shall notice an important similarity. If the one is simply one, none of the categories which can determine the nature of the one are predicable of it. Similarly, God as absolutely one or simple cannot be understood in,a positive manner (His nature is incomprehensible). However, He can be understood negatively. And what we can say negatively about God parallels 2 References are to the Summa Theologica in Basic Writings of Saint Thomas Aqu-Ynas, ed. Anton C. Pegis, vol. I (New York: Random House, 1945). a ST, I, q. 11, a. 4, c.; Pegis, p. 90. PLATO AND AQUINAS 231 Plato's determination of what is not predicable of the one as simple. To show what God is not, we must negate what does not apply to Him; this reveals the simplicity of God. If the one is one (in St. Thomas's transcendenta.l sense of "one " as simple ), says Plato, it cannot be many and, therefor:e, cannot have... (shrink)

L'incommensurable fait apparaître qu'il est des fêlures irréductibles dans notre expérience révélant de l'infini du sein même de cette expérience: entre le plaisir et la jouissance ou bien le rapport social et l'intime. L'inouï dit, non pas l'extraordinaire ou l'insolite, mais ce qui peut être au contraire le plus commun de notre expérience--mais que nous n'entendons pas parce que nous ne savons pas déborder les cadres figés de cette expérience. La vraie vie fait signe vers ce que, tout en étant (...) en vie, nous risquons de n'être toujours que dans une apparence de vie, ou pseudo-vie, sans accéder à vraiment vivre. Trois concepts proposés par François Jullien pour ne pas laisser rabattre notre vie, mais la porter à son déploiement. Contre les facilités du prêche et du marché du Bonheur, il faut penser ces concepts comme outils pour 'changer la vie.'"--Page 4 of cover. (shrink)

Klein, Renate The practice of surrogacy in Australia has been controversial since its beginning in the late 1980s. In 1988, the famous 'Kirkman case' in the state of Victoria put surrogacy on the national map. This was a two-sisters surrogacy - Linda and Maggie Kirkman and the resulting baby Alice - in which power differences between the two women were extraordinarily stark: Maggie was the glamorous and well spoken woman of the world; Linda who carried the baby, was the (...) demure school teacher in child-like frocks and pig tails. Their IVF doctor applauded altruistic surrogacy. He called it 'gestational surrogacy' and proclaimed that if the so-called surrogate mother didn't use her own eggs, thus wasn't the baby's 'genetic' mother, no attachment would ensue! This statement is haunting us to this day. It is patently absurd: as a baby grows in a woman's body over the nine months of the pregnancy, it is hard to see why the 24/7 presence of the baby inside her body, its growth, its interaction with her would be any different whether s/he has the mother's genes! (shrink)

This chapter contextualizes the book and summarizes its subsequent chapters.

: The discussion of whether people understand themselves and others by using theories of behaviour or by simulating mental states lacks conclusive empirical evidence. Nichols et al. have proposed the Langer effect as a critical test. From people's inability accurately to predict the difference in the subjective value of lottery tickets in choice and no‐choice conditions, they argued that people do not simulate behaviour in such situations.In a series of four experiments, we consistently failed to replicate the original difference between (...) choice and no‐choice under the conditions used by Nichols et al. We conclude that the replicability of the effect depends on an unknown combination of factors. As long as the target effect is not better understood and under better experimental control, it is difficult to use it as a yardstick against which the accuracy of simulation can be assessed. (shrink)

Resumo Este artigo analisa a influência da filosofia de Rousseau na teoria antropológica de Kant. No primeiro momento, apresentam-se as semelhanças e diferenças acerca do modo como cada autor compreende o estado de natureza. No segundo momento, estabelece-se uma comparação entre o conceito de sociabilidade insociável de Kant e os conceitos de piedade e amor próprio, na filosofia de Rousseau.This paper analyses the influence of Rousseau’s philosophy on Kant’s anthropological theory. Firstly, the similarities and differences between each philosopher’s understanding of (...) the state of nature is presented. Secondly, a comparison between Kant’s concept of unsocial sociability and Rousseau’s concepts of piety and self-love is presented. (shrink)

The Oxford Handbook of Hellenistic Philosophy offers thirty essays by leading international scholars consolidating the scholarly gains of recent decades, highlighting the innovation and creativity of Hellenistic philosophy, providing an overview of the current state of scholarship, and pointing the way to new avenues of research.