Reid thought that testimony possesses positive epistemic value. Epistemic autonomy is not necessarily the royal road to truth; nor is credulity a systematic epistemic fault and indeed, it can be an intellectual virtue. Even though the notion of epistemic virtue does not explicitly appear in Reid’s epistemology, it seems inherent to his views that what will give a heteronomous agent exercising the social operations of the mind the best chance to acquire and develop true beliefs is the epistemic virtues that (...) permit her to recognize reliable authorities. This is why it seems to me possible to associate Reid with to the virtue epistemology tradition. (shrink)

Art, like Christian faith itself, is at home in the region of symbol - that realm in which meanings are not so much stated as they are evoked or illuminated, and in which events are not so much described as they are remembered and celebrated. This common zone is fertile, inexhaustible, and highly volati≤ therein lie both its powers and its dangers. Yet it claims the effort and allegiance of us all, insofar as we are humanly capable of fashioning and (...) responding to the world in which we live. Art and faith stand here on common ground, more common than the devotees of each ordinarily realize, and this ought to be pointed out and better understood. (From the Preface). (shrink)

The pressure of evil -- Out of the heart -- Satan, where is thy victory? -- The ethics of tragedy -- The tragic drama of today -- Tragedy and the gospel -- The sin against the Holy Ghost -- The society for corporate penitence -- The serene soul.

Before they can commit their states to war, leaders who believe that war is necessary must first secure public commitment to collective action and sacrifice. The chief instrument for achieving this...

In his own time, Lao Sze-Kwang formulated his own intra-cultural approach to the philosophy of culture that begins from the interdependence and organic nature of our cultural experience. In this essay, I address three questions: Why did Lao abandon his early reliance on the Hegelian model of philosophy of culture and formulate his own “two- structured” theory? Again, given Lao’s profound commitment and contribution to Chinese philosophy and its future directions, why is it not proper to describe him as a (...) “Chinese philosopher?” And why is the much accomplished Lao Sze- Kwang not installed in the CUHK pantheon as yet one more of the great “New Confucian” philosophers (xinruxuejia 新儒學家) to be associated with this institution? (shrink)

Doing ethics in a pluralistic world -- Ethical issues for religion in Canada.

This paper proposes to analyze Schopenhauer’s methodological and hermeneutical considerations regarding the knowledge of the thing-in-itself. For this purpose, I explain the nature of the philosophical abstraction in light of the primacy of the metaphysics of the Will. I argue that the possibility of the philosophical research is rooted on the interpretation of self-knowledge as an instance of the Will’s objectivation. In this regard, I will plead that the definition and criteria developed by Schopenhauer for his philosophy are established at (...) the expense of deductive demonstration, in favor of a peculiar and particular form of abstraction fitted for the philosophical enterprise and subject matter. Finally, I will present an interpretation of the epistemological basis of reflection in line with schopenhauerian philosophy. (shrink)

Beyond Language and Reason: Mysticism in Indian Buddhism Ilkka Pyysiäinen, 1993 Annales Academiæ Scientiarum Fennicæ Dissertationes Humanarum Litterarum 66 Helsiniki, Sumolainen Tiedeakatemia.