This paper aims to lay bare the underlying logical structure of early Buddhist moral thinking. It argues that moral vocabulary in the Pali Suttas varies depending on the kind of agent under discussion and that this variance reflects an understanding that the phenomenology of moral experience also differs on the same basis. An attempt is made to spell this out in terms of attachment. The overall picture of Buddhist ethics that emerges is that of an agent-based moral contextualism. This account (...) does not imply that the prescription for moral conduct differs according to class of agent, but rather that the correct description of moral experience does. Further it implies that the descriptions of the moral experiences of different classes of agent differ phenomenologically, rather than in terms of overt behavioral characteristics. While most of the discussion is centered on the distinction between ordinary persons and disciples in higher training, the paper concludes with a brief exploration of the problematic moral experience of the arahat. (shrink)

Analyses of preference for the timing of uncertainty resolution usually assumes all uncertainty to resolve in one point in time. More realistically, uncertainty should be modelled to resolve gradually over time. Kreps and Porteus (1978) have introduced an axiomatically based model of time preference which can explain preferences for gradual uncertainty resolution. This paper presents an experimental test of the Kreps-Porteus model. We derive implications of the model relating preferences for gradual and one-time resolving lotteries. Our data do not support (...) the Kreps-Porteus model but show that some of the behaviour observed may be explained by similarity heuristics. (shrink)

The author shows that the beliefs of Catholics and other Christians are reasonable, not based on blind faith. Drawing on Catholic and Christian theological traditions, the book links traditional teaching with contemporary issues to illustrate the relevance of faith to modern cultural, ethical, and scientific issues.--From publisher's description.

Der theoretische Kontext, aus dem die frühromantische, vor allem von Friedrich Schlegel und Friedrich von Hardenberg repräsentierte Denkform hervorgeht, ist bekanntlich die Philosophie des sogenannten deutschen Idealismus, namentlich die Transzendentalphilosophie Kants und Fichtes. Die Forschung vertritt nicht selten die These einer stringenten Kritik Fichtes durch die Frühromantik, welche schließlich zur Verabschiedung des Begriffs vom »Ich« im Sinne eines Fundaments aller Philosophie geführt habe. Der frühromantische Ansatz, so wird oftmals angenommen, gewinne sein Profil dadurch, daß er einen dem Denken unzugänglichen Bewußtseinsgrund (...) postuliere, während Fichte den Status der Absolutheit letztlich für das Selbstbewußtsein beanspruche. Fichte unterscheidet jedoch sehr wohl zwischen dem »empirischen Ich« und einer nur mittels methodischer Reflexion erschließbaren Instanz, die das empirische Ich begründet und der deshalb keinerlei Form von Bewußtsein zukommen kann. Die Romantiker entwickeln vielmehr aus der mit Fichte weitgehend geteilten transzendentalen Theorie des Absoluten Konsequenzen für das Philosophieren, die dann zwar eklatant von Fichte abweichen, aber auch dabei noch Einsichten der Wissenschaftslehre treu bleiben. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:American Journal of Philology 124.1 (2003) 137-141 [Access article in PDF] Qvomodo Stemma Gladiatoris Pellicvlae More Philologico Sit Constitvendvm Martin M. Winklersive Martinvs Satiricvs Philocinematographicvs [Figures]Poetae rervmqve scriptores et antiqui et recentiores lectoribus fabulas suas sententiis vel versibus bene textis soliti sunt adferre. Sed hodie novum exstat narrandi genus, quod fabulas hominibus adfert praecipue picturis eo modo compositis et inter se coniunctis ut oculi humani imagines singulares celerrime (...) et sine ulla motus intermissione ipsas moveri percipiant, personarum dialogis et arte musica sonisque diversis comitantibus et iuvantibus. Adeo enim progressa est ars magna lucis et umbrae, quam primum photographiam deinde cinematographiam nominare consuevimus, ut fabulae cuiusvis modi—breves longae, novae antiquae, laetificae tragicae—imitatione veri paene perfecta spectatoribus persuadeant tempora iam praeterita in vitam novam esse recreata.In ipsa arte narrandi non multum interest inter eos qui verbis utuntur, ut poetae ac scriptores, et eos qui imaginibus, ut cinematographi. Praeclare Horatium in arte poetica exponenda dixisse recordemur ut picturam poesin esse. Qua in re Simonidem illum Ceum aliosque poetas Graecos secutus est Flaccus noster. Utroque enim modo, et verbis et picturis, auctores antiqui atque hodierni homines docent delectant movent. 1 Facillime ergo intellegimus fabulam cinematographicam genus quoddam esse textus, sed textus non tantum legendi aut audiendi sed imprimis videndi vel spectandi. Peritissimus quisque talium fabularum [End Page 137] auctor omne tulit punctum, nam miscuit utile dulci. Is quoque non aliter ac poeta antiquus aut prodesse vult aut delectare.Sed editiones nonnullarum fabularum cinematographicarum inter se differunt et lacunas corruptelas vitia alia exhibent. Non enim raro pelliculas adfectas esse constat eius generis damno quod textuum antiquorum docti in editionibus suis obelis indicare solent. Itemque quomodo fabulae cinematographicae originem suam trahant ab antiquioribus quaerere et explicare haud absurdum est. 2Ergo editorum usum secutus his paginis originem pelliculae Gladiatoris anno MM editae exempli gratia stemmate quasi philologico explicabo. Deinde stemmatis sigla brevibus adnotationibus percurram. 3 Hoc modo me demonstraturum spero principia artis philologicae, quae litterarum Graecarum Romanarumque docti adhuc solum soliti sunt textibus adhibere, fabulis quoque cinematographicis magno cum fructu admoveri posse. In stemmate infra dato titulos fabularum cinematographicarum et auctorum eorum nomina Latine reddidi.Ridlius Scotus, pelliculae Gladiatoris auctor, magna cum acclamatione publica, minore criticorum, narrare studet quae imp. Caes. M. Aurelii Commodi Antonini Aug. aetate in imperio Romano gesta sunt. Sed stemmate monstrabo Gladiatorem imprimis ortum esse a nonnullis fabulis cinematographicis prioribus, quibus sons aut insons copiosissime usus sit ille Scotus. Qua de causa pellicula eius nobis indicat quemadmodum res Romanae temporibus nostris undique floreant. Cum ipsa et ceterae huius modi fabulae falsa inventione abundare soleant, tamen rerum et linguarum Romanarum Graecarumque magistri hodie hoc artis popularis genere in scholis saepius niti consueverunt, ut discipulos a falsa ad veram adducant rerum gestarum scientiam et rebus antiquis accuratius instruant. Quibus igitur magistris hoc offero stemma, nam amicus Scotus, sed magis amica veritas. 4 [End Page 138] [Begin Page 140] Conspectvs Siglorvm WPellicularum res antiquas tractantium archetypus, qui est summa rerum Romanarum a scriptoribus antiquis et recentioribus expositarum.AConsensus fabularum quae vel litteris vel ludis scaenicis vel picturis cinematographicis praecipue Italicis Americanisque res Romanas narrant depinguntque.TTriumphus Animi Helena Riefenstahle auctore anno MDCCCCXXXV editus. 5SSpartacus Antonio Viro—nomine suppresso—et Stanlio Cubrico auctoribus anno MDCCCCLX editus.CCasus Imperii Romani Antonio Viro auctore anno MDCCCCLXIIII editus. 6B1-3Triga Georgii Lucae Bella Galactica inscripta et annis MDCCCCLXXVII MDCCCCLXXX MDCCCCLXXXIII primum edita, quae his picturis cinematographicis constat: Pars Quarta: "Spes Nova" (B1), Pars Quinta: "Imperium Referit" (B2), Pars Sexta: "Iedi Reversi" (B3). 7 Editio trigae altera anno MDCCCCLXXXXVII edita itemque Bellorum Galacticorum trigae novae Pars Prima: "Simulacri Minae" anni MDCCCCLXXXXVIIII nihil ad rem.M1-3Triga Georgii Molitoris Maximus Furens inscripta, annis MDCCCCLXXVIIII MDCCCCLXXXI MDCCCCLXXXV edita et his picturis cinematographicis constans: Maximus Furens (M1), Maximi Furentis Pars Altera vel Bellator Peregrinans (M2), Maximus Furens Vltra Tonitrus Tholum (M3). 8GGladiator Ridlio Scoto auctore anno MM editus. 9 [End Page 140]His alias poteram et plures subnectere causas vel philologicas vel cinematographicas. Qui de Scoti Gladiatore plurima cognoscere velint... (shrink)

Given a Mahlo cardinal κ and a regular ε such that $\omega_1 we show that $\diamond_\kappa (cf = \epsilon)$ holds in V provided that there are only non-stationarily many $\beta , with o(β) ≥ ε in K.

In this chapter, I shall be examining an argument for the language of thought hypothesis.

Martin Luther, to the venerable D. Erasmus of Rotterdam, wishing Grace and Peace in Christ. hat I have been so long answering your Diatribe on Free-will, ...

Although he was born in Spain, George Santayana became a uniquely American philosopher, critic, poet, and best-selling novelist. Along with his Harvard colleagues William James and Josiah Royce, he is best known as one of the founders of American pragmatism and recognized for his insights into the theory of knowledge, metaphysics, and moral philosophy. The Essential Santayana presents a selection of Santayana's most important and influential literary and philosophical work. Martin A. Coleman's critical introduction sets Santayana into the American (...) philosophical tradition and provides context for contemporary readers, many of whom may be approaching Santayana's writings for the first time. This landmark collection reveals the intellectual and literary diversity of one of American philosophy's most lively minds. (shrink)

This article addresses the following metaethical questions: how many intrinsic values are there? Robert Adams holds the view that there is only one intrinsic value, a view called “intrinsic value monism,” but does not present any arguments in favor of this view. This paper makes the case that there are good reasons for upholding value monism. I argue that our ability to weigh different values against each other supports value monism and that monotheistic worship also supports monism.

ZusammenfassungEine Analyse empirisch ausgerichteter Beiträge zu sportsoziologischen Themen und Fragestellungen in der vorliegenden Zeitschrift zeigt, dass gängige sozialwissenschaftliche Erklärungsmodelle bzw. Erklärungsansätze selten zum Einsatz gelangen. Es dominiert meist eine beschreibende und verstehende Methodologie. Dies führt u. a. zu einem Defizit von Erklärungswissen und in Folge wohl auch zu einer verlangsamten Theoriefundierung innerhalb der Sportsoziologie. Um die „erklärende Soziologie“ zu forcieren, werden die aktuell in der Soziologie detailreich und auch kontrovers diskutierten methodischen Erklärungsmodelle und Ansätze einschließlich ihrer Voraussetzungsbedingungen skizzierend dargestellt. Dies (...) geschieht in der Hoffnung, die methodologische Anwendungslücke zu minimieren, da eine auf Erkenntniszuwächse ausgerichtete Sportsoziologie nicht auf eine kriterienorientierte Methodologie verzichten sollte. (shrink)

Name der Zeitschrift: Neue Zeitschrift für Systematische Theologie und Religionsphilosophie Jahrgang: 57 Heft: 2 Seiten: 155-178.

“El Árbol de Gernika es símbolo del bienestar de nuestro pueblo: no de ningún otro. Ni dentro de nuestro solar puede coexistir con ningún otro árbol”, escribía Sabino Arana en Euzkadi en septiembre de 1901. Esta concepción aranista del “nosaltres sols!” es el suelo interpretativo de la cosmovisión vasca, también de su historia negra de violencia. “No hay lugar en el mismo espacio geográfico para dos violencias legítimas, para dos soberanías, y el espacio geográfico de Euskal Herria es vasco por (...) definición en el caso de ETA, y ETA es la cristalización definitiva del pueblo vasco”, enlaza Joseba Arregi en el primero de los libros reseñados. La dialéctica entre el uno y el dos es la clave de bóveda de la construcción discursiva del tribalismo identitario. (shrink)

The 1980 appearance of “Topologie der Metaphysik”, by Heribert Boeder, meant an absolute transformation in the ordinary way of conceiving the nature of philosophical knowledge. it meant above all a deep and fruitful transformation in two fundamental thesis of Modern Thought: that referred to the comprehension of the ἀλήθεια as “desheltering”, and that which makes the “being of beings” the unitary thing of the metaphysical learning. Thirty years after the apparition of the mentioned work, we have asked ourselves, considering the (...) writings published by the author since then, about the mission of his own thought. A thought that, developing up to a whole, came not only to illuminate the accomplishments of philosophy in the pursuit of its logical task, but to build the three Spheres of reason’s Present: History, World and Speech. (shrink)

The World Bank and International Monetary Fund (IMF) have been criticised for their weak commitment to human rights, with the World Bank subject to greater scrutiny and criticism than the IMF and despite significant progress since 2015 in linking its policies and operations to international human rights law. In this light, we explore the extent to which the IMF meets its responsibilities under international human rights law. We focus on IMF conditionality, on the conditions attached to IMF loans to countries (...) in the global South. Using QDA Miner Lite, and a system of interpretive coding, we explore the extent to which international human rights standards are reflected in IMF loan conditions on the basis of inter-temporal and cross-country comparisons. We find that human rights are increasingly reflected in IMF conditionality, but also that it continues to undermine human rights, for instance, by unduly constraining the fiscal space available to sovereign governments. The IMF, we conclude, continues to compare unfavourably to other multilateral institutions, warranting enhanced scrutiny by organs of the UN Human Rights Council and by human rights NGOs. (shrink)

This work takes up the long-standing concern that the theology of Karl Barth has little to offer to consideration of Christian reason and instead shows that Barth's work contains a theologically weighty and spiritually bracing account of the proper ordering of Christian thought. Martin Westerholm argues that study of Paul's epistles and Anelm's theology led Barth to reconsider the proper content of the categories in which the idealist tradition conceives of the ordering of human thought.

The Philosophical Forum, Volume 53, Issue 1, Page 31-45, Spring 2022.

Renowned scholar of Ancient Greek Martin Ostwald explains, for a modern audience, the terms by which the ancient Greeks saw and lived their lives—and ...

L’auteur met en évidence la façon dont Thémistius, dans sa paraphrase, réorganise les parties du texte des lignes 71a17-b8 des Seconds Analytiques. Par une analyse détaillée du propos d’Aristote dans ces lignes, il montre que la réorganisation proposée par Thémistius est fidèle à l’esprit du texte aristotélicien, et s’appuie vraisemblablement sur des indices externes dont disposait le paraphraste.

El ejercicio físico es un agente importante en el mantenimiento de la salud y en la prevención de diversas enfermedades. El cuidado en la enfermedad coronaria, la hipertensión, la diabetes, la obesidad, el cáncer, la osteoporosis y el incremento de la salud mental se han relacionado con la actividad física y el ejercicio. En este artículo se resumen los efectos de la realización de deporte en las enfermedades más comunes de la sociedad actual. Sin embargo, la mayoría de la población (...) no practica actividad física. Por lo tanto, es preciso que los médicos prescriban más frecuentemente el ejercicio físico. (shrink)

Tomás de Aquino comienza su síntesis teológica definitiva preguntándose por la legitimidad y necesidad de la teología. Inmediatamente después se plantea la pregunta por sus contenidos: ¿de qué trata la ciencia teológica? Si la teología es la ciencia de la Revelación y su fundamento está en la revelación que Dios en Cristo hace de sí mismo, parece que su contenido tiene que ser Dios mismo. Un contenido que solo es cognoscible si Dios se da a conocer, porque el ser humano, (...) con sus fuerzas, con su sola razón, solo puede alcanzarle de forma limitada y parcial, en suma, solo puede saber de su existencia, pero no de sus designios, de sus intenciones y mucho menos de su naturaleza.Para Sto. Tomás es claro que Dios es el sujeto, el contenido de la Teología. Esta ciencia es un “tratado sobre Dios”. Ahora bien, Tomás de Aquino es consciente de una dificultad: si el fundamento de la Teología es la Sagrada Escritura, que es el lugar en el que se contiene la Revelación de Dios, resulta que “en la Sagrada Escritura se trata de muchas cosas además de Dios, como son las criaturas y los actos humanos”. Tomás de Aquino resuelve la dificultad argumentando que Dios es el sujeto de la teología no exactamente por ser su único contenido o por ser el único sujeto del que trata esta ciencia, sino porque todo lo que ella trata “lo hace teniendo como punto de mira a Dios, bien porque se trata de Dios mismo, bien porque se trata de algo referido a él como principio y como fin”.Thomas Aquinas begins his definitive theological synthesis asking for legitimacy and need of theology. Immediately he asks for the contents: what is theological science about? If theology is the science of Revelation, and its foundation is the revelation that God makes of himself in Christ, it seems that its content must be God himself1. A content that can only be known, if God shows himself, because a human being, with its strength and its sole mind, only can get him in a limited and partial way, in short, it can only know of his existence, but not his plans, his intentions, and even less, his nature.For St Thomas it is clear that God is the subject, the content of theology. This science is a “treatise about God”. However, Thomas Aquinas is conscious of a difficulty: If Sacred Scripture that is the place where God’s revelation is contained, is the foundation of theology, “it turns out that Sacred Scripture deals with many more things besides God, that is, creatures and human acts”. Thomas Aquinas will solve this difficulty arguing that God is the subject of theology not because he is exactly the only content or subject of this science, but because all it deals with, “is done with reference to God himself either because it is about God or about something referred to God as beginning and end”. (shrink)