Book OLIVEIRA, Irene Dias de. Religião e as teias do multiculturalismo. São Paulo: Fonte Editorial, 2015. 97p. ISBN 978-85-68252-55-0.

Among logicians there exists the widely accepted view that classical logic as developed by Frege, Russell, Peano, Peirce and others is not able to master all the problems arising in connection with indirect speech and similar phenomena. There is a myth that classical or so-called extensional logic is good only for one part of our language, for extensional contexts, while a large area of our language, consisting of intensional or opaque contexts, needs a special, non-extensional or intensional logic. It is (...) obvious that this point of view denies the universality of logic and logical rules. (shrink)

The fictitious controversy turns around the question of how to know what Jesus meant by 'Kingdom of God'. Nietzsche pretended this kingdom to be merely interior and to be found only there, whereas elsewhere he declared God to be "dead". For Luther, the Kingdom of God is located in faith and the pure grace of God. On the other hand, Luther, due to his bible literalism, justifies the persecution of Jews and insurgent peasants, and this in flagrant contradiction to Jesus' (...) commandment of Love. The idea of 'Kingdom of God' has been of considerable impact and significance in the history of mind-. (shrink)

The hypothesis of two separate reasoning systems, one subserving individual goals and the other our genes, is theoretically implausible and not supported by the data. As an alternative, I propose a single system for analytical reasoning backed up by simple mechanisms for the selection of relevant information. This system can generate normative behavior as well as systematic deviations from it.

Plato’s Phaidon, as generally held, is set in Phlius (northern Argolis), shortly after the death of Socrates: the scarcely twenty-year-old Phaidon (see 89b2), on his way from Athens to his home town of Elis, is visiting the Pythagorean Echecrates and his companions. In this article I will show that the established place and time neglect some special dynamics of the start of the meeting (Section I) and a series of ethopoietic effects in the course of the dialogue (Section II). Moreover, (...) relevant testimonies about Echecrates of Phlius and some adverbial references (especially 118a16 τότε) suggest that the dramatic time of the dialogue should be understood as set substantially later (Section III). Finally, general reflections on the naturalness of the whole setting (Section IV) seem to confirm that in the Platonic Phaidon, the already more mature Phaidon, when visited ‘years after’ (Wilamowitz) in Elis by the Pythagorean Echecrates, reports details of the memorable death of his former master. (shrink)

The Roman-Catholic parishes in The Netherlands are confronted with a number of existential problems. They are short of priests and other professionals needed to manifest their calling of proclaiming the kingdom of God. In addition to this, financial problems and the decline in the number of believers are threatening their subsistence. In reaction to these problems, a lot of dioceses have started reorganizing the structure of their parishes: parishes are assumed to work together. During this process of working together many (...) parishioners are asking themselves what kind of community is formed by their parish. What in fact is the identity of our parish? The identity of the local parish is described in the postvatican theological literature based upon the documents of Vaticanum II. With respect to the ideas of the church as a whole they are worked out in the Vatican documents, theologian, are also looking at the local church as a sacrament or as the people of God. Besides this, the parish has also been described as a diaconal community in the last few decades. At least theologians are trying to formulate the identity of the parish as a combination of context, conviction, vision and mission. These three attempts assume that there is a collective identity of the local church-community. To get an insight into the process of an organization like the parish finding an identity, this article goes back to the concept of identity as formulated by the psychoanalyst Eric Erikson. He describes identity as a result of interaction between group and individual. In this proces, identity acquires a psycho-social quality. Erikson supposes that identity should be understood as an ongoing process which will never will lead to a final and definitive outcome. Looking at the local parish, we find that the process of finding an identity is marked by dynamics, communication ‘ad intra’, communication ‘ad extra’ and by the need for objective opposition. First, dynamics means that a parish can never say that it has found its identity for always and ever. The tradition of the global church, however had tried to do just that. Because of this tradition, parishes are having problems getting into this process of thinking about their own identity. Second, communication ‘ad intra’ means that the identity of a whole community cannot be established if people cannot communicate with each other about this issue. Third, the communication ‘ad extra’, means that parishes have to establish contact with their neighbourhood. Through contact they can find a way to define themselves as a part of the whole neighbourhood for instance. The final element, the objective opposition, means that parishes need a kind of corrective force to be able to find themselves. Former catholics have had common ethics or a common bases of sacramental expressions. This, however has almost completely disappeared. The last part of this article is a reflection on the process of finding an identity in relation to the process of reorganization as pointed out. Reorganization is shown to be a chance for Roman-Catholic parishes to go continue the proces finding themselves. (shrink)

Toutes les conditions étaient réunies pour que la correspondance entre Karl Löwith et Leo Strauss fût l’exemple idéal d’un dialogue fondamentalement philosophique1. Les deux correspondants se connaissaient bien sans être amis2 ; pendant la plus grande partie de leur vie, ils furent séparés par des distances qui empêchaient toute rencontre ; ils avaient..

Das Handbuch dokumentiert die Bedeutung der analytischen Philosophie für den religionsphilosophischen und theologischen Diskurs erstmalig in kompakter Weise für den deutschsprachigen Raum. Ausgehend von der analytischen Methode, den Vorboten und den maßgeblichen Vertretern der analytischen Religionsphilosophie, wird der Blick auf die wichtigsten etablierten Diskurse, wie etwa die Existenz und Eigenschaften Gottes, das Verhältnis Gott – Mensch und Gott – Welt, sowie auf aktuelle Debatten gelenkt. Dabei kommen sowohl der „Neue Atheismus“, die Attraktivität a-personaler Gottesbegriffe als auch der religiöse Pluralismus zur (...) Sprache. (shrink)

The transition from morality to the morals involves the dissolution of the antagonism of the moral, the overcoming of the antinomy of constant obligation. In his Wissenschaft der Logik, Hegel focuses on the logical defect of endless progress “mostly in its ap­plication to morality“ (RPh, § 268). Pure will and the moral law on the one hand, and nature and empiricality on the other “presuppose each other as fully independent and mutually indifferent“, and thus the opposition is postulated as an (...) axiom, which excludes its overcoming the antagonism. The antagonism “does not dissolve in infinite progress. It is, on the contrary, depicted as unsolved and unsolvable, and thus confirmed“. The result is “the very same antagonism that stood at the beginning“ (RPh, § 269 an.). The progress ad infinitum exhibits itself as antagonism that unjustly points to itself as a solution of what contradicts itself (WdL 5, p. 166). The real overcoming of this antinomy fails; the idea of the Judgment Day solution owes the answer and is only an expression of excessive gentleness towards the world. Antinomies and collisions in moral action in the end separate, which implies the persistence in insuperable antinomy. Another topic would be a detailed exposition of Hegel’s solution proposal. In any case, Hegel sees the naturalness of speculative thought in the necessity to think the ideality of both of the opposing sides, that is, to understand them beforehand as the moment of the concept of moral action, see them as opposing in their moving unity and think them as the transition from morality to the moral action, the morals, in which the antagonism of the moral is not abstractly lost, but elevated, guarded and overcome. (shrink)

Sin una explicación del significado constitutivo de la estructura del pensamiento escéptico, no es posible una interpretación adecuada del desarrollo del pensamiento del Hegel temprano. Particularmente la recepción del pirronismo de Sexto Empírico, así como las lecturas paralelas de Sexto y Platón, tuvieron una importancia decisiva para la comprensión hegeliana de la negatividad para la génesis del proyecto de un “escepticismo que se consuma a sí mismo” de la Fenomenología. El texto correspondiente a esta temática es el ensayo sobre el (...) escepticismo de la época de Jena, en el que se encuentra en especial una original interpretación teórica de los cinco tropos de Agripa, el núcleo de la isosthenía pirrónica. (shrink)

Ich nähere mich ohne Umschweif dem würdigen republikanischen Minister, mit der Freimüthigkeit, die dem freien Manne gegen den freien Mann geziemt.

Scripture continues to play a very important role in my formative walk with God, yet keeping both “head” and “heart” in my Scripture reading and study has been a challenge. Two helpful insights for me involved, first, identifying two distinct but complimentary approaches to Scripture–-analytical reading and meditative reading–-and, second, intentionally welcoming both approaches as I read and study Scripture. In this reflective essay I describe aspects of my journey and engagement with Scripture, clarifying my understanding of these two approaches (...) to Scripture, and sharing some of the fruit both approaches have yielded for me–-including a meditative poem from an episode in Jesus's ministry. (shrink)

The chromosomes which segregate in anaphase I of meiosis are usually physically bound together through chiasmata. This association is necessary for proper segregation, since univalents sort independently from one another in the first meiotic division and this frequently leads to genetically unbalanced offspring. There are, however, a number of species where genetic exchanges in the form of meiotic cross‐overs, the prerequisite of the formation of chiasmata, are routinely missing in one sex or between specific chromosomes. These species nevertheless manage to (...) segregate these non‐exchange chromosomes. There are four direct modes for associating achiasmatic chromosomes: (a) modified SC, (b) adhesion of chromatids comparable to somatic pairing, (c) ‘stickiness’ of heterochromatin or (d) specific ‘segregation bodies’, consisting of material structurally different from chromatin. There is also the possibility that the spindlepossibly joining forces with the kinetochores‐carries out the faithful segregation of univalents which are not directly physically attached to one another. Finally, amphitelic orientation of univalents in metaphase I and pairing of the chromatids in meiosis II appear to ensure correct segregation as well. (shrink)

Adipose tissue plays an important role in mammalian energy equilibrium not only as a lipid‐dissipating, i.e. energy‐storing, tissue (white adipose tissue), but also as an energy‐dissipating one (brown adipose tissue). Brown adipocytes have the ability of facultative heat production due to a unique mitochondrial protein, the uncoupling protein (UCP). Differentiation of white and (to a lesser extent) brown adipocytes has been studied in different cell culture systems, which has led to the identification of external inducers, second messenger pathways and transcription (...) factors involved in adipocyte differentiation. Functional differentiation of white adipocytes implies adipose conversion, whereas in brown adipocytes it insinuates additionally the development of a thermogenic function. This review discusses recent advances in the elucidation of the pathways responsible for, and the molecular bases of, adipose conversion on the one hand and development of the thermogenic properties of brown adipocytes on the other. (shrink)

Aus dem Inhalt: Die transzendentallogische Funktion des Ich. - Du formel au transcendental: remarques sur l'itineraire de Husserl et de Fichte. - Fichte und das Problem des intelligiblen Fatalismus. - Die Philosophie in Freiheit setzen: Freiheitsbegriff und Freiheit des Begriffs bei Schelling.

Empirische Wissenschaft und Philosophie, von T. Litt.--Die Erscheinung der lebendigen Gestalten im Lichtfelde, von A. Portmann.--Der Geschmack, von F. J. J. Buytendijk.--Natur und Humanität des Menschen, von K. Löwith.--Die Vernunft und die Mächte des Irrationalen, von O. F. Bollnow.--Existenz und System bei Sören Kierkegaard, von W. Schulz.--Kants Zum ewigen Frieden, von K. Jaspers.--Geschichte und teleologisches System bei Karl Marx, von R. E. Schulz.--Staat und Gewissen im Zeitalter des Säkularismus, von H. Barth.--Über den Konservativismus als historische Kategorie, ein Versuch, von J. (...) Romein.--Soziologie und empirische Forschung, von T. W. Adorno.--Zum Begriff des Menschen heute, von M. Horkheimer.--Die Natur der ästhetischen Wirkung, von J. König.--Bemerkungen zu Theorien des Stils, von B. Snell.--Objektivität, Subjektivität und Erzählkunst: zur Romantheorie Friedrich Spielhagens, von W. Hellmann.--Bibliographie Helmuth Plessner, zusammengestellt von L. Stern (p.[398]-403). (shrink)