El manuscrito 21-7 de la biblioteca capitular de Toledo contiene una versión castellana medieval, del siglo XV, del Arbor apostolicalis, parte del Arbor scientiae, de Raimundo Lulio. El presente artículo estudia la versión, hasta ahora desconocida entre los historiadores del lulismo, añadiendo una edición del prólogo, dirigido por un lulista anónimo al arzobispo de Toledo, probablemente Alfonso Carrillo.The manuscript 21-7 of the Cathedral Library of Toledo contains a medieval translation of the Arbor apostolicalis, part of the Arbor scientiae, of Ramon (...) Lull, together with a preface addressed from a anonymous lulist to the archbishop of Toledo, probably Alfonso Carrillo. The article investigates the manuscript, ignored from the historians of the lulisme, and presents an edition of the preface. (shrink)

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

Since Freges terms were meant to refer always to sets, that is, entities composed of individuals. Classical philosophy up to Leibniz and Kant had a different view on this questionBegriffes syntaxhighercorresponding to the idea which Leibniz used in the construction of his characteristic numbers. Thus, this paper is an addendum to Corcorans theory via predicate logic.

Immanuel Kant has built up a dualistic epistemology that seems to fit to the peculiarities of chemistry quite well. Friedrich Paneth used Kant’s concept and characterised simple and basic substances which refer to the empirical and to the transcendental world, respectively. This paper takes account of the Kantian influences in Paneth’s philosophy of chemistry, and discusses pertinent topics, like observables, atomism and realism.

We disagree with Juslin & Vll's (J&V's) thesis that music-evoked emotions are indistinguishable from other emotions in both their nature and underlying mechanisms and that music just induces some emotions more frequently than others. Empirical evidence suggests that frequency differences reflect the specific nature of music-evoked emotions: aesthetic and reactive rather than utilitarian and proactive. Additional mechanisms and determinants are suggested as predictors of emotions triggered by music.

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)

Oaksford and Chater (1994) proposed to analyse the Wason selection task as an inductive instead of a deductive task. Applying Bayesian statistics, they concluded that the cards that participants tend to select are those with the highest expected information gain. Therefore, their choices seem rational from the perspective of optimal data selection. We tested a central prediction from the theory in three experiments: card selection frequencies should be sensitive to the subjective probability of occurrence for individual cards. In Experiment 1, (...) expected frequencies of the p- and the q-card were manipulated independently by concepts referring to large vs. small sets. Although the manipulation had an effect on card selection frequencies, there was only a weak correlation between the predicted and the observed patterns. In the second experiment, relative frequencies of individual cards were manipulated more directly by explicit frequency information. In addition, participants estimated probabilities for the four logical cases and of the conditional statement itself. The experimental manipulations strongly affected the probability estimates, but were completely unrelated to card selections. This result was replicated in a third experiment. We conclude that our data provide little support for optimal data selection theory. (shrink)

In his commentary on Aristotle’s Peri hermeneias,1 Abelard distinguishes the form of an expression2 (oratio) from what it says, that is, its content. The content of an expression is its understanding (intellectus). This distinction is surely the most well-known and central idea in Abelard’s commentary. It provides him with the opportunity to distinguish statements (enuntiationes) from other kinds of expressions without implying a diference in their content, since the ability of a statement to signify something true or false (verum vel (...) falsum)3 cannot be found in its content. More precisely, Abelard distinguishes statements both from complete expressions (orationes perfectae) that are not statements but rather questions, requests, commands, etc. and from incomplete expressions, that is, mere word strings (orationes imperfectae), such as homo albus. These kinds of expressions, according to Abelard, do not differ in the understanding they present but in the way they present it. (shrink)

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)

In the 21st century, digitalization is a global challenge of mankind. Even for the public, it is obvious that our world is increasingly dominated by powerful algorithms and big data. But, how computable is our world? Some people believe that successful problem solving in science, technology, and economies only depends on fast algorithms and data mining. Chances and risks are often not understood, because the foundations of algorithms and information systems are not studied rigorously. Actually, they are deeply rooted in (...) logics, mathematics, computer science and philosophy. Therefore, this book studies the foundations of mathematics, computer science, and philosophy, in order to guarantee security and reliability of the knowledge by constructive proofs, proof mining and program extraction. We start with the basics of computability theory, proof theory, and information theory. In a second step, we introduce new concepts of information and computing systems, in order to overcome the gap between the digital world of logical programming and the analog world of real computing in mathematics and science. The book also considers consequences for digital and analog physics, computational neuroscience, financial mathematics, and the Internet of Things (IoT). (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.

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..

INTRODUCTION "For the Hindu religion is salvation," Sarvepalli Radha- krishnan once stated quite categorically. Despite differences in detail, he maintained ...

In his reconstruction of the process and motivation of Constantine s adoption of Christianity, the author proposes a number of new individual aspects. He commences with an analysis of theearliest testimonials bythe Emperor himself after his conversion, his massive moral and material support for the Christian clergy and ecclesiastic communities, andConstantine srole as the first ruler of all Christendom up to his death in 337. Finally, it is shown that the Emperor wanted to suppress non-Christian religions and make Christianity the (...) sole religion of the Empire and all humanity.". (shrink)

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)