This essay by S. F. Davenport won the Norrisian Prize awarded by the University of Cambridge in 1924 and was published the next year. In it, Davenport examines the idea of 'immanence', which he defines as 'indicating the rapport between God and His creatures', and the possible application of the concept to the Incarnation of Christ. This book will be of value to anyone with an interest in Christology or Christian theology more generally.

In recent writing on the theory of knowledge a distinction has been drawn between ‘the language of appearing’ and ‘the sense-datum language’. The aim of this paper is to suggest that consideration of that distinction and of what Kant’s attitude toward it would have been can shed light on two otherwise-puzzling aspects of his doctrine in the Critique of Pure Reason: his adamant conviction that there are things-in-themselves, and his confidence that the Antinomies are resolved once we admit the transcendental (...) ideality of space and time. (shrink)

v. 1. Irrat͡sionalizm v nemet͡skoĭ filosofii XIX veka -- v. 2. Navstrechu Logosu : problema poznanii͡a v ėkzistent͡sializme i germenevtike.

The intensive process of differentiation of knowledge that has in the past decade come to include philosophy has had the results, inter alia, that ethics, esthetics, and empirical sociology have undergone a kind of secondary "branching off" from the philosophy of society and culture . On the level of teaching this had the consequence that a department of esthetics and ethics was carved out of the department of historical materialism at the Philosophical Faculty of Moscow University, and was subsequently divided (...) into departments of esthetics and ethics, respectively. It was thus that the independent department of ethics made its appearance for the first time in the history of Moscow University. This occurred in 1969, and recently the department of Marxist- Leninist ethics marked its modest first decade. (shrink)

“The forms of thought are first set out and stored in human language,” we read in the preface to the second edition of Hegel’s Science of Logic. Man thinks through language, and everything he “transforms into language and expresses in it contains a category, whether concealed, mixed, or well defined”. Language, then, harbors thought categories. There is a philosophy of language, but there is also a philosophy implied in language. How is this supposed to work? More specifically, how is this (...) supposed to work in Hegel’s own use of language?This paper is an attempt to give a simple answer to this question. There have been scholarly attempts to tie Hegel’s philosophy to his use of language.1 This paper... (shrink)