The hardest thing in appropriating [a] holistic natural law perspective is to recognise the invisible mean of judgement, which alone contains the limits of all things... The notion of mean and limits - so fundamental to ethics - calls for inner understanding that the nature of the mean cannot be defined 'a priori', because it involves an exercise of judgement, ethical judgement.

The view of Deitz and Arrington (1984) that Wittgenstein's ordinary language philosophy allows behaviorism to use cognitive terms with a behavioristic system is disputed and an alternative is suggested.

Carter has shown that Bosanquet was not the conservative individualist as often supposed, and that he was not hostile to moderate socialism. Bosanquet's logic and metaphysics gives support to this view. But even here he was misunderstood. By over-emphasis on aspects of his philosophical logic, his metaphysics, and practical concerns, we have the most diverse views of what he meant. But taken altogether his whole work has a unity which reconciles collectivist and individualist principles in concrete liberty. The problem of (...) hiatus between Bosanquet's theoretical and practical concerns, which Carter notices, disappears when Bosanquet's philosophical logic is addressed. (shrink)

Какие философские имена, понятия и вопросы скрыты за столь модным ныне, но трудно произносимым и не вполне понятным словом "экзистенциализм"? Как философия экзистенциализма повлияла на культуру и выразила мироощущение современного человека? Что такое пограничная ситуация, осевое время и подлинное существование? О Блезе Паскале, Серене Кьеркегоре, Мигеле де Унамуно и Хосе Оргете-и-Гассете, Льве Шестове и Николае Бердяеве, Карле Ясперсе и Габриэле Марселе, Мишеле Монтене и Мартине Бубере, Жан-Поле Сартре и Альбере Камю рассказывает и размышляет в курсе лекций философ и историк Петр (...) Рябов. (shrink)

The view of Deitz and Arrington that Wittgenstein's ordinary language philosophy allows behaviorism to use cognitive terms with a behavioristic system is disputed and an alternative is suggested.

Open peer commentary on the article “Second-Order Cybernetics as a Fundamental Revolution in Science” by Stuart A. Umpleby. Upshot: While I agree with most of the thrust of second-order cybernetics, I find the dichotomy of first- vs. second-order cybernetics conceptually and historically problematic because it implicitly conflates the cybernetics of nonhuman systems with realist conceptions of observer-free science. The dichotomy may be divisive and unhealthy for cybernetics by driving natural scientists and engineers out of the movement, thereby undermining the universality (...) of its principles. (shrink)

In recent years a large component of my reading has involved difficult texts on theological method, epistemology, and neuro-psychology. What I present in this article in significant respects is a simplified conflation of this reading that contributes some original elements in a paradigmatic approach to 'doing theology'. For this reason, I generally do not engage in specific citations within my text, and instead include at the end of the article some remarks on some of my reading. My main purpose is (...) to use a manner of speaking or writing - using extended metaphors - to make it more accessible to readers who want to 'do theology' in their own lives and in their ministries, rather than grapple with more formal presentations of what is treated. (shrink)

McGavin, PA The Holy Father often speaks without a prepared text, and it is amazing how accurately he reads in transcription. This was brilliantly so in Light of the World interviews. Even his brief words at pages 118-119 on condoms - so breathlessly and inaccurately treated in the media - are so cast as to withstand close scrutiny. It is with this recognition that I address his lack of precision and perception in speaking on the question of homosexuality and sacred (...) ordination. (shrink)